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UNIVERSITY  OF  MASSACHUSETTS 
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The  First  Parish  of  Weston 


AN    ACCOUNT 

of  the 

CELEBRATION    by    the 

First  Parish  of  Weston 

Mafsachusetts  of  its 
Two    Hundredth    Anniversary 

on  Sunday  the  Nineteenth  of  June 

and  Sunday  the  Twenty-sixth  of  June 

MDCCCXCVIII 

ALSO 

Sundry    Addresses   and   other 
Papers    therewith    connected 

1698  —  1898 

Weston,  Mafsachusetts 
Printed    for    The    Parish 

M  c  M 


Copyright    1 900   by 

The  First  Parish  of  Weston 

Weston    Mass. 


V 


*l*g  f 


A  List  of  THE  PICTURES 
First  Parish  Church,  Weston.    1888   Frontispiece 

Facing 
Page 

First  Parish  Church,  Weston.    1840-1887  .  33 

Parsonage  of  the  First  Parish,  Weston      .  57 

Tombstone  of  Reverend  Joseph  Mors      .     .  62 

Tombstone  of  Reverend  William  Williams  67 

Reverend  Samuel  Kendal,  D.D 69 

Tombstone  of  Reverend  Samuel  Woodward  76 

Reverend  Joseph  Field,  D.D 86 

Reverend  Edmund  Hamilton  Sears,  D.D.    .  106 

Interior  of  First  Parish  Church,  Weston. 

Built   1888 131 

Reverend  Francis  Bickford  Hornbrooke     .   197 

Reverend  Hob  art  Clark 210 

Reverend  Charles  Frank  Russell  ....  226 


The  CONTENTS 

Page 

Proceedings  of  the  Parish  and  the  Parish 
Committee      .     .     „ 9 

Letters     .  13 

Order  of  Service. 21 

Sermon  :   '^he  Place  of  the  Old  Church  in  New 

England  History^ 

By  Reverend  William  Henry  Savage, 
Minister  of  the  First  Congregational  So- 
ciety, Watertown,  Massachusetts     ...     31 

Biographical  Addresses  upon  Former  Min- 
isters of  the  Parish  : 

Reverend  Joseph  Mors, 

Reverend  Williain  Williams, 

By  Reverend  Charles  Frank  Russell  .     .     57 

Reverend  Samuel  Woodzvard, 
Reverend  Samuel  Kendal,  D.D., 
By    Reverend    Francis    Bickford    Horn- 
BROOKE 69 

Reverend  Joseph  Field,  D.D., 

By  Charles  Henry  Fiske,  Esquire  ...     86 

Reverend  Edmund  Elamilton  Sears,  D.D., 
By    Reverend    Alfred    Porter    Putnam, 
D.D.       . 106 

7 


Tl6^  Contents 

Page 

Sermon  .   I'he  Church  of  the  Living  God^ 

By  Reverend  Charles  Frank  Russell, 
Minister  of  the  First  Parish,  Weston, 
Massachusetts 129 

Addresses  : 

T^he  Influence  of  'Puritanism  on  Our  National 

Life, 
By  Honorable  Charles  Francis  Adams     .   197 

'^he  Development  of  the  Congregational  Polity^ 

By  Reverend  James  Eells    .     .     .     o     .     ,210 

Hhe  Forward  Look, 

By  Reverend  Samuel  McChord  Crothers  226 

Appendix  : 

Order  of  the  General  Court 233 

Covenants,  Statements  of  Faith,  etc.      .     .  242 


The  Preliminary  Proceedings 


THE    PROCEEDINGS   OF   THE   PARISH 
AND   THE   PARISH   COMMITTEE 

At  the  annual  meeting  of  the  First  Parish  of 
Weston,  held  on  May  3,  1897,  ^^^  Standing  Com- 
mittee included  in  their  report  the  following  recom- 
mendation : 

"  This  is  an  appropriate  occasion  on  which  to  re- 
mind the  parish  that  this  time-honored  church  was 
founded  in  1698,  and  that  next  year  will  be  the 
two  hundredth  anniversary  of  its  organization.  We 
recommend  the  appointment,  therefore,  of  a  special 
committee,  clothed  with  full  powers,  to  arrange  for 
a  proper  and  adequate  celebration  of  that  interesting 
event." 

In  accordance  with  this  recommendation  It  was 
voted  that  the  Standing  Committee,  consisting  of 
Horace  S.  Sears,  Charles  H.  Fiske,  Albert  H. 
Hews,  have  charge,  with  full  powers,  of  the  celebra- 
tion of  the  two  hundredth  anniversary  of  the  found- 
ing of  the  parish. 

In  due  course  this  committee  held  several  meet- 
ings to  complete  arrangements  for  the  approaching 
celebration,  and  at  the  annual  meeting  on  May  11, 
1898,  reported  to  the  parish,  as  follows  : 

"  Within  a  few  weeks  the  two  hundredth  anni- 
versary of  the  founding  of  the  parish  will  be  cele- 
brated.    The  act  of  the  General  Court  authorizing: 


Proceedings  of  the  Parish 

the  farmers  of  the  Weston  precinct  to  organize  their 
own  church  was  passed  June  24,  1898.  As  it  serves 
better  the  general  convenience  the  celebration  will 
be  observed  on  Sunday,  instead  of  June  24,  which 
falls  on  Friday.  The  Committee  of  Arrangements 
have  planned  to  have  exercises  both  on  Sunday, 
June  19,  and  Sunday,  June  26,  of  which  a  full 
and  complete  announcement  will  be  made  within  a 
few  days.  That  the  celebration  will  be  a  note- 
worthy one  and  entirely  worthy  of  this  ancient  and 
honorable  church,  we  have  every  reason  to  believe. 
The  Standing  Committee  ask  for  authority  to  have 
the  proceedings  printed  in  full." 

In  accordance  with  the  recommendation  of  the 
Standing  Committee  the  following  vote  was  passed 
at  this  meeting  : 

"Botetl:  That  the  Standing  Committee  be  au- 
thorized and  directed  to  have  the  proceedings  at 
the  Bicentennial  celebration  of  the  parish  printed 
in  full,  in  such  form  as  they  may  deem  best,  the  ex- 
pense to  be  met  by  subscription  or  by  such  other 
method  as  they  may  elect." 

The  Committee  of  Arrangements  afterwards  added 
the  Reverend  Charles  F.  Russell  to  its  membership, 
and  proceeded  as  instructed  by  the  parish. 

An  account  of  the  celebration  is  herewith  given, 
as  well  as  certain  letters  relating  thereto. 


The  Letters 


The  Letters 

Commonwealth  of  Massachusetts, 
Executive  Department,  Boston,  May  i8,  1898. 

Horace  S.  Sears,  Esq., 

202  Devonshire  Street,  Boston. 
My  dear  Sir  :  I    beg  to   acknowledge    receipt  of 
your  very  courteous  invitation  to  attend  the  Bicen- 
tennial Celebration  of  the  First  Parish  of  Weston, 
on  Sunday  afternoon,  June  26th. 

It  would  give  me  much  pleasure  to  be  present 
on  the  occasion,  which  I  am  sure  will  be  a  most 
interesting  one,  but  I  have  made  a  rule  since  hold- 
ing public  office,  to  which  I  believe  I  have  ad- 
mitted no  exceptions,  not  to  accept  invitations  of 
a  public  nature  on  Sundays,  as  the  day  is  much 
needed  by  me  for  rest,  and  to  admit  one  exception 
to  the  rule  would  open  the  way  to  many. 

I  beg  that  you  will  accept  my  cordial  thanks  for 
the  invitation,  and  believe  me. 

Very  truly  yours, 

Roger  Wolcott. 


15 


The  Letters 

Washington,  D.  C,  June  i,  1898. 

My  dear  Mr.  Sears: 

I  regret  exceedingly  that  I  have  been  unable 
to  so  shape  my  affairs  as  to  allow  me  to  visit 
Weston,  June  26.  The  celebration  there  comes  at 
a  very  awkward  time  for  me.  I  know  you  will 
have  a  most  interesting  occasion,  and  it  would 
delight  me  to  be  able  to  contribute  something  to 
it,  but  this  I  now  find  an  impossibility. 
I  am,  sincerely  yours, 

Carroll  D.  Wright. 
Horace  S.  Sears,  Es^., 

202  Devonshire  Street,  Boston,  Mass. 


16 


The  Letters 

Church  of  the  Messiah  Study,  34th  Street  and  Park  Avenue, 
New  York,  N.Y.,  June  20,  1898. 

My  dear  Mr.  Sears  : 

It  is  with  the  greatest  regret  that  I  find  myself 
obhged  to  telegraph  you  this  morning.  After  do- 
ing my  best  to  arrange  the  matter,  I  find  I  can- 
not possibly  get  away  this  week.  I  am  very  much 
tired  and  worn ;  but  should  try  to  do  it  for  all  that 
if  I  could;  but  no  end  of  things  remain  to  be 
done  here.  I  had  hoped  to  get  through  by  Thurs- 
day, but  find  now  that  it  is  impossible.  I  shall 
not  be  able  to  leave  till  some  time  after  next  Sun- 
day. You  will  easily  find  somebody  to  take  my 
place ;  so  that  perhaps  the  principal  loss  is  my  own 
after  all.  I  hope  that  your  meeting  will  be  the 
finest  possible  success. 

Most  heartily  yours, 

M.  J.  SavagEc 


17 


The  Letters 

South  Congregational  Church,  Boston,  May  6,  1898. 

My  dear  Mr.  Sears  : 

I  regret  extremely  to  say  that  on  the  Sunday  you 
name  I  have  promised  Mr.  Fenn  to  preach  for  him 
in  Chicago.  I  can  hardly  tell  you  how  much  I  re- 
gret this. 

The  first  Sunday  I  ever  preached  after  being 
licensed  to  preach  I  spent  in  Berlin,  to  the  west  of 
you.  On  die  next  Sunday,  to  oblige  a  friend,  I 
preached  in  the  pulpit  of  your  church,  as  it  was 
before  it  was  remodelled.  I  have  therefore  very 
interesting  associations  with  the  church. 

More  than  this,  the  minister  of  your  church 
united  in  marriage  my  great-grandfather,  Alexander 
Hill,  to  Thankful  Allen,  at  about  the  year  1735. 
I  do  not  know  where  I  should  be  now  if  he  had  not 
done  so. 

The  prosperity  of  the  church,  as  a  very  important 
working  factor  in  the  Christianity  and  civilization 
of  a  region  which  has  done  so  much  for  human 
liberty  and  progress,  is  a  matter  of  interest  to  every- 
one who  knows  anything  of  the  history  of  Mas- 
sachusetts. Let  me  congratulate  you  on  its  pros- 
perity at  the  present  time,  and  express  to  you  my 
cordial  wish  that  such  prosperity  and  success  may 
be  continued  in  the  future. 

Truly  yours, 

Edward  E.  Hale. 


18 


The  Letters 

Lancaster,  June  i6,  1898. 

To  THE  First  Parish  of  Weston  : 

The  First  Congregational  Society  of  Lancaster 
acknowledge  your  kind  remembrance  in  the  invita- 
tion you  send  them  to  be  represented  at  the  cele- 
bration of  your  Bicentennial. 

Mindful  of  our  fellowship  in  the  same  Christian 
faith  and  hopes,  we  are  also  deeply  sensible  of  the 
tie  which  binds  our  two  Societies  together  in  their 
having  partaken  in  the  ministry  of  one  whose  ex- 
ceptional and  remarkable  gifts  and  saintly  character 
can  never  be  forgotten  by  any  who  were  witnesses 
of  them. 

We  regret  that  conditions  of  which  you  need  no 
explanation  will  probably  prevent  our  meeting  with 
you  by  committee  or  otherwise  on  either  of  the 
appointed  days.  So  we  send  by  letter  the  greet- 
ings and  congratulations  we  may  not  bring,  only 
promising  to  ourselves  to  be  sharers  in  thought 
with  those  who  will  be  with  you,  in  all  the  sacred 
and  tender  memories  and  associations  that  will  then 
be  awakened. 

G.  M.  Bartol. 
Horace  S.  Sears, 

Charles  H.  Fiske,  .   ^ 

A  XT  Tj-  r  Commtttee, 

Albert  H.  Hews, 

Rev.  Charles  F.  Russell, 


19 


The  Letters 

Plymouth,  Mass.,  June  15,  1898. 

Horace  S.  Sears,  Esq.,  Boston. 

Dear  Sir  :  Your  courteous  invitation  to  the  Bicen- 
tennial Celebration  of  the  First  Parish  of  Weston 
has  been  received. 

Personally,  I  should  take  great  pleasure  in  attend- 
ing the  exercises,  but  duties  in  my  own  pulpit  on 
the  dates  named  will  prevent  my  doing  so. 

Should  any  lay-deiegate  be  appointed  I  will  let 
you  know  at  the  earliest  moment.  In  the  mean- 
time the  First  Parish  in  Plymouth,  through  its  min- 
ister, extends  to  the  First  Parish  of  Weston  a 
cordial  greeting  and  congratulations  upon  attaining 
the  two  hundredth  anniversary  of  useful  and  pros- 
perous service  in  the  Lord's  kingdom. 

Old-time  associations  and  hallowed  memories 
make  such  celebrations  intensely  interesting,  and  re- 
new the  feeling  of  devotion  and  loyalty. 

The  spirit  of  the  Father  is  with  us  still.  The 
broader  outlook  of  our  day  makes  more  real  the 
presence  of  God  in  all  his  universe  and  deepens  the 
sense  of  brotherhood  throughout  the  whole  human 
race. 

Wishing  you  joy  in  the  Holy  Spirit,  and  in  the 
common  fellowship  of  Christian  love, 

I  am,  sincerely  yours, 

Charles  P.  Lombard, 
Minister  of  the  First  Church  in  Plymouth 


20 


The  Order  of  Service 


The  hymns  were  sung  from  the  edition 
of  the  University  Hymn  Book  especially 
prepared  for  the  Fh-st  Parish. 


FIRST  PARISH,  WESTON 

Founded  June  twenty-fourth,   1698 


t 


Order  of  Service  for  June 
nineteenth,    1898,    at    its 

Bicentennial  Anniversary 

Celebrated  Sunday,  June 
nineteenth,  and  Sunday, 
June  twenty-sixth,  1898 


Morning  Service  at  three-quarters  past  ten  o'clock 

INVOCATION 

HYMN  288    (by  the  Choir) 

PSALMS    FOR    THE    DAY 

HYMN  9    (by  the  Congregation) 

OLD    TESTAMENT    READING,   from  Joshua  iii. 

ANTHEM,    **When    God    of  old    came    down    from 

heaven" Hall 

NEW    TESTAMENT    READING,   from  Mark  iv. 

ANTHEM,    "  Our  God,  our  help  in  ages  past  "      .      Gounod 

PRAYER 

THE    LORD'S    PRAYER  (by  the  Choir) 

SERMON  by  Reverend  William  Henry  Savage,  Minister  of 
the  First  Congregational  Society,  Watertown,  Massachu- 
setts 

7he  Place  of  the  Old  Church  in  New  England  History 

Acts  xxi.  39  :  "  But  Paul  said,  I  am  a  citizen  of  no  mean  city.'* 

HYMN  265   (by  the  Congregation) 

BENEDICTION 

24 


Evening  Service  at  three  o'clock 

INVOCATION 

ANTHEM,   «*  Honour  the  Lord*'  .  .  .        Stainer 

SCRIPTURE    READING,  from  Ecclesiasticus  xUv. 

ANTHEM,    **Let  every  soul  be  subject"       .  .        Stainer 

PRAYER 

HYMN   282   (by  the  Congregation) 

ADDRESSES    UPON    FORMER    MINISTERS    OF   THE 
PARISH 

Reverend  Joseph   Mors 
Reverend  William    Williams 

By  Reverend  Charles  Frank  Russell 

Reverend  Samuel  Woodward 
Reverend  Samuel  Kendal,   D.D. 

By  Reverend  Francis  Bickford  Hornbrooke 

HYMN  80   (by  the  Congregation) 

ADDRESSES    UPON    FORMER    MINISTERS    OF   THE 
PARISH 

Reverend  Joseph  Fields   D.D, 

By  Charles  Henry  Fiske,   Esquire 

Reverend  Edmund  Hamilton   Sears,   D.D. 

By  Reverend  Alfred   Porter   Putnam,   D.D. 

HYMN  309   (by  the  Congregation) 

BENEDICTION 

25 


FIRST  PARISH,  WESTON 

Founded  June  twenty-fourth,   1698 


+ 


Order  of  Service  for  June 
twenty-sixth,  1898,  at  its 

Bicentennial  Anniversary 

Celebrated  Sunday,  June 
nineteenth,  and  Sunday, 
June  twenty-sixth,  1898 


Morning  Service  at  three-quarters  past  ten  o'clock 

INVOCATION 

HYMN  230   (by  the  Choir) 

PSALMS   FOR   THE   DAY 

HYMN  225   (by  the  Congregation) 

OLD    TESTAMENT    READING,  from  Jeremiah  xxxi. 

ANTHEM,   **Ye  shall  dwell  in  the  land'^      .  .      Stainer 

NEW  TESTAMENT  READING,  from  i  Timothy  iii.  and  iv. 

ANTHEM,   "The  pillars  of  the  earth  are  the  Lord's"  .  Tours 

PRAYER 

THE   LORD'S    PRAYER  (by  the  Choir) 

SERMON  by   Reverend  Charles  Frank   Russell,   Minister  of 
the  First  Parish,   Weston,   Massachusetts 

The   Church  of  the  Living   God 

1  Timothy  iii.  15  :   "The  church  of  the  living  God,  the  pillar 
and  ground  of  the  truth.'* 

HYMN  287   (by  the  Congregation) 

BENEDICTION 

28 


Evening  Service  at  three  o'clock 

INVOCATION 

ANTHEM,   **The  Lord  is  my  light"    .  .  .      Parker 

SCRIPTURE    READING,  from  Deuteronomy  xxx. 

ANTHEM,   *«The  strain  upraise"  .  .  .  Ha/l 

PRAYER 

HYMN  32   (by  the  Congregation)  , 

ADDRESSES 

The  Injluence  of  Puritanism  on  our  National  Life 
By   Honorable  Charles  Francis  Adams 

The    Church  a?id  the    Town 

By   Honorable  Sherman  Hoar  * 

HYMN    124   (by  the  Congregation) 

ADDRESSES 

The  Development  of  the   Congregational  Polity 
By   Reverend  James  Eells 

The  Forward  Look 

By   Reverend  Samuel   McChord  Crothers 

HYMN   309    (by   the  Congregation) 

BENEDICTION 


*  The  Honorable  Sherman  Hoar,  through  sickness,  was  unable  to  attend  the  cele- 
bration, and  his  address  was  not  given. 

29 


The  Place  of  the  Old  Church 

in  New  England  History 


m- 


i 

^ 

m 


First   Parish   Church,  Weston.      i 840-1 887. 


THE  PLACE  OF  THE  OLD  CHURCH   IN 
NEW  ENGLAND  HISTORY 

By  Reverend  William  Henry  Savage 

But  Paul  said,  I  am     ....      a  citizen  of  no  mean  city. — 
Acts  xxi.  39. 

TWO  hundred  years  ago  this  month  the  Weston 
church  began  its  separate  life. 

Up  to  that  date,  Watertown  and  Weston  were 
one  people.  What  was  done  in  the  old  church,  was 
done  by  your  fathers  not  less  than  by  ours^  and  the 
memories  of  that  time  are  a  common  heritage. 

We  are,  therefore,  for  the  present  hour,  sitting 
together  as  one  people,  and  neither  speaker  nor  hearer 
is  supposed  to  know  that  any  separation  has  ever 
taken  place.  When  I  say  Watertown,  it  is  your 
Watertown  I  am  speaking  of  What  I  claim  for  the 
old  church,  I  claim  iox your  old  church,  wherein  your 
fathers  and  mothers  worshipped  God  and  wrought 
for  human-kind.     So  much,  by  way  of  preface. 

In  the  summer  of  the  year  1630,  a  company  of 
immigrants,  newly  arrived  from  England,  ascended 
the  Charles  River,  and  selected  a  place  for  settle- 
ment. The  leaders  of  this  company  were  Sir  Rich- 
ard Saltonstall,  a  noble  gentleman  from  Yorkshire, 
and  the  Reverend  George  Phillips,  a  graduate  of  the 
University  of  Cambridge.  How  many  people  fol- 
lowed these  leaders  is  not  definitely  known,  but 
there  is  reason  to  believe  that  the  settlers  were  strong 
in  numbers  and  excellent  in  quality.     On  the  7th 

33 


The  First  Parish  of  Weston 

of  September,  1630,  the  Board  of  Assistants,  sitting 
at  Charlestown,  ordered  that  "  Trimountain  be  called 
Boston;  Mattapan,  Dorchester;  and  the  town  upon 
Charles  River,  Watertown." 

On  the  30th  day  of  July,  about  five  weeks  before 
the  settlement  had  been  legally  named,  the  men  of 
the  place  assembled  (probably  at  the  house  of  Sir 
Richard  Saltonstall)  for  a  day  of  fasting  and  prayer. 
They  came  together  upon  the  recommendation  of 
the  governor,  on  account  of  the  great  sickness  then 
prevailing  among  the  people  of  Charlestown.  But 
they  had  another  reason  for  their  assembly,  for 
Mather  says :  "  They  resolved  that  they  would 
combine  into  a  church  fellowship  as  their  first  work." 
After  the  close  of  their  religious  exercises,  they  pro- 
ceeded to  make  history,  for  Mather  goes  on  to  say: 
"About  forty  men,  whereof  the  first  was  that  excel- 
lent knight.  Sir  Richard  Saltonstall,  then  subscribed 
this  covenant  '  in  order  unto  their  coalescence  into 
a  church  estate.' "     This  is  the  covenant  they  signed : 

"July  30,  1630. 
"  We  whose  names  are  hereto  subscribed,  having 
through  God's  mercy  escaped  out  of  the  pollutions 
of  the  world,  and  been  taken  into  the  society  of  his 
people,  with  all  thankfulness  do  hereby  both  with 
heart  and  hand  acknowledge  that  his  gracious  good- 
ness and  fatherly  care  towards  us :  and  for  further 
and  more  full  declaration  thereof  to  the  present  and 
future  ages  have  undertaken  (for  the  promoting  of 
his  glory  and  the  church's  good,  and  the  honor  of 
our  blessed  Jesus,  in  our  more  full  and  free  subject- 
ing of  ourselves  and  ours,  under  his  gracious  gov- 
ernment, in  the  practice  of,  and  obedience  unto  all 

34 


The  First  Parish  of  Weston 

his  holy  ordinances,  and  orders,  which  he  hath 
pleased  to  prescribe  and  impose  upon  us)  a  long  and 
hazardous  voyage  from  East  to  West,  from  old 
England  in  Europe  to  New  England  in  America ; 
that  we  may  walk  before  him  without  fear  in  holi- 
ness and  righteousness  all  the  days  of  our  lives ;  and 
being  safely  arrived  here,  and  thus  far  onwards 
peaceably  preserved  by  his  special  Providence,  that 
we  may  bring  forth  our  intentions  into  actions,  and 
perfect  our  resolutions  in  the  beginnings  of  some 
just  and  meet  executions;  we  have  separated  the 
day  above  written  from  all  other  services  and  dedi- 
cated it  wholly  to  the  Lord  in  divine  employments, 
for  a  day  for  afflicting  our  souls  and  humbling  our- 
selves before  the  Lord,  to  seek  him,  and  at  his  hands 
a  way  to  walk  in,  by  fasting  and  prayer,  that  we 
might  know  what  was  good  in  his  sight ;  and  the 
Lord  was  intreated  of  us.  For  in  the  end  of  that 
day,  after  the  finishing  of  our  public  duties,  we  do 
all,  before  we  depart,  solemnly  and  with  all  our 
hearts,  personally,  man  by  man,  for  ourselves  and 
ours  (charging  them  before  Christ  and  his  elect  an- 
gels, even  them  that  are  not  here  with  us  this  day, 
or  are  yet  unborn,  that  they  keep  the  promise  un- 
blamably  and  faithfully  unto  the  coming  of  our 
Lord  Jesus)  promise  and  enter  into  a  sure  covenant 
with  the  Lord  our  God,  and  before  him  with  one 
another,  by  oath  and  serious  protestation  made,  to 
renounce  all  idolatry  and  superstition,  will-worship, 
all  human  traditions  and  inventions  whatsoever  in 
the  worship  of  God;  and  forsaking  all  evil  ways,  do 
give  ourselves  wholly  unto  the  Lord  Jesus,  to  do 
him  faithful  service,  observing  and  keeping  all  his 
statutes,  commands,  and  ordinances,  in  all  matters 

35 


The  First  Parish  of  Weston 

concerning  our  reformation;  his  worship,  adminis- 
trations, ministry  and  government ;  and  in  the  car- 
riage of  ourselves  among  ourselves  and  one  toward 
another,  as  he  hath  prescribed  in  his  holy  word. 
Further,  swearing  to  cleave  unto  that  alone,  and  the 
true  sense  and  meaning  thereof  to  the  utmost  of  our 
power,  as  unto  the  most  clear  light  and  infallible 
rule,  and  all-sufficient  canon  in  all  things  that  con- 
cern us  in  this  our  way.  In  witness  of  all,  we  do, 
ex  ani?no^  and  in  the  presence  of  God,  hereto  set  our 
names  or  marks,  in  the  day  and  year  above  written." 

To  our  ears  this  long-drawn  statement  has  a  curious 
sound.  At  first  hearing  its  cumbrous  sentences  seem 
to  have  little  to  do  with  the  life  that  now  is  and  to 
aim  at  any  other  life  in  a  very  zigzag  and  round- 
about fashion.  Why  people  who  had  not  yet  taken 
time  to  get  a  roof  over  their  heads  should  give  a  day 
to  drawing  up  and  signing  such  a  document  as  that, 
with  ceremonies  so  formal  and  solemn  is,  at  the  first 
glance,  by  no  means  plain.  To  the  very  "  practical " 
man  of  to-day,  who  finds  history  tiresome  and  the- 
ology stupid,  the  whole  business  appears  a  piece  of 
ponderous  nonsense. 

But  such  an  estimate  of  the  day's  work  done  on 
the  30th  of  July,  1630,  is  far  astray  from  the  truth  ; 
every  word  of  that  old  document  was  then  alive  with 
tremendous  meaning.  On  that  paper  were  traced 
the  lines  of  a  struggle  that  was  then  shaking  all 
Europe.  The  Watertown  Covenant  was  at  once  a 
Bill  of  Rights  and  the  troth-plight  of  its  signers  to 
stand  by  those  rights  and  by  one  another  in  life  and 
in  death.  "  I  tell  you,  sir,"  said  Andrew  Melville  to 
him  who  was  afterward  James  I.  of  England,  "  I 

36 


The  First  Parish  of  Weston 

tell  you,  sir,  there  are  two  kings  and  two  kingdoms 
in  Scotland.  There  is  Christ  Jesus  the  king,  and  his 
kingdom  the  kirk,  w^hose  subject  James  VI.  is,  and 
of  whose  kingdom,  not  a  king,  nor  a  lord,  nor  a  head, 
but  a  member.  And  they  whom  Christ  hath  called 
to  watch  over  his  kirk  and  govern  his  spiritual  king- 
dom, have  sufficient  power  and  authority  so  to  do 
both  together  and  severally." 

Here  is  the  very  dialect  of  our  old  document,  but 
what  sounds  to  an  uninstructed  ear  to  be  but  the 
outburst  of  an  angry  theologian  is  really  an  assertion 
of  popular  rights  against  despotic  privilege  ;  an  as- 
sertion couched  in  language  as  lofty  as  any  king  ever 
held  toward  his  poorest  vassal.  When  James  had 
put  on  his  English  crown,  he  said  of  such  as  Mel- 
ville: "I  will  ?nake  them  conform,  or  I  will  harry 
them  out  of  the  land."  The  son  of  James  was  to 
find  that  though  he  might  "  harry  "  his  Puritans,  he 
could  not  make  them  "  conform."  They  were  to  show 
the  world  a  new  thing  under  the  sun,  "A  church 
without  a  bishop,  and  a  state  without  a  king." 

That  was  the  meaning  of  the  old  covenant,  kept 
for  us  on  the  yellow  page  of  Cotton  Mather's  ram- 
bling record,  to  which  "  that  excellent  knight.  Sir 
Richard  Saltonstall "  and  "  about  forty  "  other  men 
set  their  hands  "  with  oath  and  solemn  protestation," 
on  that  30th  day  of  July,  1630. 

The  first  church  organized  on  the  soil  of  New 
England  was  that  in  Salem  which  had  its  origin  in 
1629,  on  the  6th  day  of  August.  It  has  been  quite 
commonly  supposed  that  the  church  in  Dorchester 
came  next,  in  June,  1630,  and  that  the  First  Church 
in  Boston  was  organized  on  the  same  day  as  that  in 
Watertown. 

37 


The  First  Parish  of  Weston 

The  facts,  however,  seem  to  be  otherwise.  First : 
The  people  who  settled  in  Dorchester,  in  June,  1 630, 
had  been  organized  into  a  church  before  they  left 
England.  Second:  This  original  church  left  Dor- 
chester in  1636,  and  established  itself  in  Windsor, 
Connecticut,  where  it  still  remains.  The  present 
First  Church  in  Dorchester  is  not  the  original.  Bond 
says:  "  After  this  removal,  the  remnant  of  the  church 
left  in  Dorchester,  with  Mr.  Richard  Mather  and  the 
company  that  came  over  with  him,  united  and  or- 
ganized another  church,  their  covenant  being  dated 
August  23,  1636."  This  statement  of  Bond  is  con- 
firmed by  Professor  Alexander  Johnston,  in  his 
Connecticut,  In  this  Professor  Johnston  says :  "  The 
original  church  of  Watertown  is  still  in  Massachu- 
setts ;  the  original  churches  of  Cambridge  and  Dor- 
chester are  now  in  Hartford  and  Windsor."  If  any- 
thing further  were  needed  to  settle  the  matter,  we 
might  find  it  in  these  words  from  Winthrop's  Jour- 
nal,  under  date  of  February  1,  1636. 

"  Mr.  Mather  and  others,  of  Dorchester,  intending 
to  begin  a  new  church  there  (a  great  part  of  the  old 
one  being  gone  to  Connecticut)  desired  the  approba- 
tion of  the  other  churches  and  of  the  magistrates; 
and,  accordingly,  they  assembled  this  day,  and,  after 
some  of  them  had  made  proof  of  their  gifts,  they 
made  confession  of  their  faith,  which  was  approved 
of;  but  proceeding  to  manifest  the  work  of  God's 
grace  in  themselves,  the  churches,  by  their  elders,  the 
magistrates,  etc.,  thought  them  not  meet,  at  present,  to 
be  the  foundation  of  a  church;  and  thereupon  they 
were  content  to  forbear  to  join  till  further  considera- 
tion." 

This  "  further  consideration  "  lasted  until  August 

38 


The  First  Parish  of  Weston 

23,  1 636,  under  which  date,  Winthrop  says :  "  A  new 
church  was  gathered  at  Dorchester,  with  the  appro- 
bation of  the  magistrates  and  elders,  etc." 

The  facts  regarding  the  First  Church  in  Boston 
seem  to  be  as  follows :  It  was  organized  August  27, 
1630,  in  Charlestown.  Under  this  date,  Governor 
Winthrop  wrote  in  his  Journal:  "  We  of  the  con- 
gregation kept  a  fast,  and  chose  Mr.  Wilson  our 
teacher,  and  Mr.  Nowell  an  elder,  and  Mr.  Gager  and 
Mr.  Aspinwall  deacons."  That  this  was  the  true  date, 
is  shown  by  an  entry  in  the  diary  of  the  Reverend 
Joseph  Sewall  of  Boston.  This  entry  reads  as  fol- 
lows :  "  1730,  August  27, 1  preached  the  lecture  from 
2  Peter  3.15,  'Account  that  the  long-suffering  of 
our  Lord  is  salva".'  N.B.  It  is  y''  day  one  hundred 
years  since  the  first  church  in  this  Town  was  gath- 
ered in  Charlestown." 

This  is  perfectly  explicit,  and  is  conclusive  as  to 
Boston  opinion  when  men  had  access  to  original  and 
living  authorities.  The  writer  of  this  note  might 
have  seen  and  talked  with  men  who  had  participated 
in  the  meeting  recorded  by  Governor  Winthrop,  and 
heard  from  their  own  lips  their  own  understanding 
of  what  they  did  at  that  time. 

The  decision  and  capacity  for  affairs  displayed  by 
the  founders  of  Watertown,  in  the  first  steps  of  their 
community-life,  marked  them  as  men  of  no  ordinary 
type.  Some,  at  least,  of  the  men  who  settled  here 
understood  what  the  newly  opening  era  was  to  record, 
better  than  any  others  in  the  colony  of  Massachusetts 
Bay,  and  they  were  better  prepared  to  enter  upon 
the  new  stage  and  rightly  act  their  parts. 

This  appears  at  once  in  the  structure  of  the  church 
they  organized  "  as  their  first  work."     The  "  estate  " 

39 


The  First  Parish  of  Weston 

founded  by  them  was  not  "  a  church  "  as  that  institu- 
tion had  existed  in  England  and  during  most  of  the 
Christian  centuries.  It  was  a  free  democracy,  a 
miniature  state,  organized  under  the  charter  of  di- 
vine law,  by  men  who  held  themselves  to  be  sons  of 
God.  George  Phillips,  the  first  minister  of  Water- 
town,  declared,  before  he  had  been  two  weeks  onshore, 
that  "  if  they  would  have  him  stand  minister  by  that 
calling  which  he  had  received  from  the  prelates  in 
England,  he  would  leave  them."  The  only  "call- 
ing "  he  would  recognize  was  that  given  him  by  his 
brethren  when  they  asked  him  to  be  their  minister. 
His  position  in  this  matter  was  regarded  by  most  as 
extreme,  but  he  steadily  adhered  to  it,  and  in  so  do- 
ing he  was  sustained  by  his  people.  And  when,  in 
1639,  they  desired  a  colleague  for  Mr.  Phillips,  they 
selected  Mr.  John  Knowles,  and  ordained  him  as  a 
second  pastor,  without  giving  the  governor  any  no- 
tice of  their  intended  action,  without  consultation 
with  any  other  church,  and  without  inviting  any 
minister  except  their  own.  By  doing  as  they  did, 
they  simply  put  into  practice  a  widely  accepted  the- 
ory of  Christian  liberty;  but  then,  as  now,  theory 
and  practice  were  not  always  seen  in  company,  and 
Watertown  became  notorious  for  its  perverse  con- 
sistency. But  it  is  now  seen  that,  by  turning  theory 
into  practice,  it  had  incarnated  the  principle  of  con- 
gregational independence  in  the  first  purely  congre- 
gational church  in  the  colony. 

But  they  went  farther  than  this.  In  this  they 
simply  asserted  their  own  right  to  liberty  of  thought 
and  action.  To  do  this,  as  they  did  it^  required  a 
high  type  of  enlightenment  and  daring.  But  to 
assert  the  right  of  other  people  to  liberty  of  thought 

40 


The  First  Parish  of  Weston 

and  action  requires  not  only  a  high  type  of  enlighten- 
ment and  daring,  but  also  a  largeness  of  spirit  not 
common  at  the  present  day.  In  1630,  and  among 
Puritan  seceders  from  the  Church  of  England,  it 
was  found  only  in  a  few  rare  souls.  But  such  souls 
were  found  here  on  the  Charles,  before  the  church 
was  a  year  old.  Richard  Browne,  the  elder  of  the 
church,  declared  that  "  the  churches  of  Rome  were 
true  churches."  This  was,  practically,  to  say  that 
as  he  had  acted  out  his  conviction  in  helping  to 
organize  a  democratic  church,  so  another  man  might 
act  out  his  conviction  in  helping  to  organize  a 
Romish  church.  This  was  a  heresy  of  the  first 
order,  and  on  the  21st  of  July,  1631,  the  governor, 
the  deputy-governor,  and  the  elder  of  the  Boston 
church,  came  out  to  make  inquiry  and  administer 
rebuke.  It  then  came  out  that  Mr.  Phillips,  the 
minister  of  the  church,  gave  his  countenance  to 
Browne's  doctrine.  In  the  following  November  the 
matter  was  taken  up  by  the  General  Court,  but 
there  is  nothing  to  show  that  either  Mr.  Phillips  or 
his  elder  ever  receded  from  the  ground  they  had 
taken.  The  people  of  the  town  stood  by  their 
minister,  and  showed  their  approval  of  Browne  by 
sending  him  more  than  twenty  times  as  their  repre- 
sentative to  the  General  Court. 

Sir  Richard  Saltonstall  was,  as  we  have  seen,  one 
of  the  founders  of  our  town,  and  his  name  was  the 
first  on  the  old  church  covenant.  He  did  not 
remain  in  the  colony,  but  as  he  held  his  lands  and 
intended  to  return,  he  must  have  remained  a  mem- 
ber of  the  Watertown  church.  His  famous  letter 
to  the  ministers  of  Boston  may,  therefore,  be  regarded 
as  a  part  of  our  church  history.     In  this  letter  he 

41 


The  First  Parish  of  Weston 

protests  against  the  policy  of  the  colonial  authorities 
of  proscribing  and  excluding  those  who  differed 
from  them  in  religious  belief,  and  takes  ground  in 
favor  of  a  wide  and  generous  toleration. 

"  Reverend  and  deare  friends,"  he  writes,  "  whom 
I  unfeignedly  love  and  respect :  It  doth  not  a  little 
grieve  my  spirit  to  heare  what  sadd  things  are  re- 
ported dayly  of  your  tyranny  and  persecutions  in 
New  England,  as  that  you  fine,  whip,  and  imprison 
men  for  their  consciences.  First,  you  compel  such 
to  come  into  your  assemblies  as  you  know  will  not 
joyne  with  you  in  your  worship.  And  when  they 
show  their  dislike  thereof,  or  witness  against  it,  then 
you  styrre  up  your  magistrates  to  punish  them  for 
such  (as  you  conceyve)  their  publick  affronts. 

"  Truly,  friends,  this  your  practice  of  compelling 
any  in  matters  of  worship  to  doe  that  whereof  they 
are  not  fully  persuaded  is  to  make  them  sin;  for 
soe  the  Apostle  tells  us,  and  many  are  made  hypo- 
crites thereby,  conforming  in  their  outward  man  for 
feare  of  punishment.  We  who  pray  for  you,  and 
wish  you  prosperity  every  way,  hoped  that  the  Lord 
would  have  given  you  so  much  light  and  love  there, 
that  you  might  have  been  eyes  to  God's  people  here, 
and  not  to  practice  those  courses  in  a  wilderness 
which  you  went  so  far  to  prevent.  These  rigid 
ways  have  layed  you  very  lowe  in  the  hearts  of  the 
saints.  I  doe  assure  you  I  have  heard  them  pray  in 
the  publique  assemblies  that  the  Lord  would  give 
you  meeke  and  humble  spirits,  not  to  strive  so 
much  for  uniformity  as  to  keep  the  unity  of  the 
spirit  in  the  bond  of  peace. 

"  I  hope  you  do  not  assume  to  yourselves  infalli- 
bilitie  of  judgment,  when  the  most  learned  of  the 

42 


The  First  Parish  of  Weston 

Apostles  confesseth  that  he  knew  but  in  part,  and 
saw  but  darkly  as  through  a  glass.  Oh  that  all 
those  who  are  brethren,  though  they  cannot  think 
and  speak  the  same  thing,  might  be  of  one  accord 
in  the  Lord ! 

"  Your  truly  and  much  affectionate  friend  in  the 
nearest  union,  Ric  :  Saltonstall." 

If  any  evidence  were  needed  to  show  that  Sir 
Richard  is  to  be  regarded  as  a  fair  representative  of 
the  Watertown  church,  such  evidence  might  be 
found  in  a  petition,  now  on  file  at  the  State  House, 
a  petition  written  and  signed  by  George  Phillips, 
asking  pardon  for  a  man  who  had  been  fined  for 
having  a  Baptist  tract  in  his  possession. 

How  wide  the  gulf  was  between  Watertown  and 
Boston,  in  these  matters  of  charity  and  toleration,  is 
shown  in  vivid  colors  on  the  pages  of  Governor 
Winthrop's  Journal^  in  the  writings  of  Dudley,  and 
in  the  records  of  the  courts.  The  persecutions  for 
opinion's  sake,  the  whippings,  the  banishments,  the 
wild  riot  of  fanaticism  and  credulity  and  cruelty,  of 
which  one  reads  in  the  annals  of  Boston's  first  quar- 
ter of  a  century,  would  be  past  belief  if  they  were 
not  set  down,  in  black  and  white,  in  the  grim 
records  of  the  official  actors.  George  Phillips  and 
Richard  Browne  and  Sir  Richard  Saltonstall  were, 
in  their  spirit,  men  of  to-day,  while  Winthrop  and 
Dudley  and  Wilson  belong  to  a  world  wherein 
"  the  secular  arm  "  was  promptly  laid  on  any  who 
questioned  the  infallibility  of  the  majority. 

Curious  students  of  early  New  England  history 
are  aware  of  the  fact  that  Watertown  sustains  a 
unique  relation  to  our  form  of  representative  govern- 
ment ;  but  knowledge  on  this  point  appears  to  be 

43 


The  First  Pansk  of  Weston 

confined  to  a  very  small  circle.  Early  in  1631,  a 
tax  of  £()0  was  laid  on  the  plantations,  by  the 
Board  of  Assistants,  to  pay  for  building  fortifica- 
tions at  Cambridge,  then  called  "  Newe  Towne." 
Of  this  ;^6o,  Boston  and  Watertown  were  assessed 
;^8  each.  Boston  and  the  rest  paid.  Watertown 
alone  refused  payment,  with  most  remarkable  results. 
Concerning  what  followed,  John  Fiske,  in  "The 
Beginnings  of  New  England^  says :  "  This  inci- 
dent was,  in  itself  of  small  dimensions,  as  incidents 
in  newly  founded  states  are  apt  to  be.  But  in  its 
historic  import  it  may  serve  to  connect  the  England 
of  John  Hampden  with  the  New  England  of  Samuel 
Adams.  The  inhabitants  of  Watertown  at  first  de- 
clined to  pay  this  tax,  which  was  assessed  by  the 
Board  of  Assistants,  on  the  ground  that  English 
freemen  cannot  be  rightfully  taxed  save  with  their 
own  consent.  This  protest  led  to  a  change  in  the 
constitution  of  the  infant  colony,  and  here,  at  once 
we  are  introduced  to  the  beginnings  of  American 
constitutional  history." 

We  find  the  official  side  of  this  affair  in  Win- 
throp's  Journal^  under  date  of  February  17,  1631. 
"  The  governour  and  assistants  called  before  them, 
at  Boston,  divers  of  Watertown;  the  pastor  and 
elder  by  letter,  and  the  others  by  warrant.  The  oc- 
casion was,  for  that  a  warrant  being  sent  to  Water- 
town  for  levying  of  ;^8,  .  .  .  the  pastor  and 
elder,  etc.,  assembled  the  people  and  delivered  their 
opinions,  that  it  was  not  safe  to  pay  moneys  after 
that  sort,  for  fear  of  bringing  themselves  and  pos- 
terity into  bondage." 

In  taking  this  stand,  the  people  here  were  simply 
planting    themselves  on  their  charter  rights,  which 

44 


The  First  Parish  of  Weston 

were  being  ignored  by  the  authorities  in  Boston.  A 
fair  review  of  the  events  that  preceded  and  followed 
their  protest  shows  that  the  church  in  Watertown 
was  clearly  in  advance  of  Winthrop  and  his  asso- 
ciates in  the  matter  of  statesmanship,  as  well  as  in 
the  matter  of  religious  enlightenment  and  breadth. 
So  much  is  evident  from  the  account  the  governor 
himself  gives  of  the  affair.  If  George  Phillips  and 
Richard  Browne  had  kept  journals,  they  would 
not  now  be  waiting  for  their  places  in  the  Pantheon 
of  American  Statesmen.  As  it  is,  they  ought  to 
wait  no  longer  for  their  due  meed  of  praise  here,  on 
the  soil  they  defended  against  the  encroachments  of 
oligarchical  power,  and  consecrated  to  the  religion 
of  charity  and  humanity. 

Professor  Johnston,  in  his  Connecticut^  says  :  "  The 
life  principle  of  the  American  Union  may  be  traced 
straight  back  to  the  primitive  union  of  .  .  . 
three  little  settlements  on  the  bank  of  the  Connecti- 
cut River.  .  .  .  The  first  written  constitution, 
in  the  modern  sense  of  the  term.  .  .  .  known  in 
history,  and  certainly  the  first  American  constitution 
to  embody  the  democratic  idea,  was  adopted  by  a 
general  assembly,  or  popular  convention,  of  the  plan- 
ters of  the  three  towns,  held  at  Hartford,  January 
14,  1638." 

The  three  towns  referred  to  by  Professor  Johnston 
are  Wethersfield,  Windsor,  and  Hartford.  The  first 
of  these,  Wethersfield,  was  settled  by  people  from  the 
First  Church  in  Watertown,  and  was  the  first  civil 
settlement  in  Connecticut.  Windsor  came  next, 
and  was  settled  by  people  from  Dorchester.  Hart- 
ford, the  last,  was  founded  by  the  church  from  Cam- 
bridge. 

45 


The  First  Parish  of  Weston 

The  reason  for  the  migration  of  these  colonists 
was  their  growing  dislike  of  the  narrow  and  dom- 
ineering spirit  that  had  got  control  of  things  in  Bos- 
ton, and  was  dictating  the  civil  and  ecclesiastical 
policy  of  the  Bay  Colony.  We  have  seen  that  this 
dissatisfaction  showed  itself  in  Watertown  as  early 
as  February,  1631  ;  that  it  led  to  most  important 
results,  and  marked  the  beginning  of  American 
constitutional  history.  Here  again,  in  Connecticut, 
the  Watertown  men  led  the  way,  and  became  the 
founders  of  the  little  republic  that  furnished  the 
model  for  the  federal  republic,  the  United  States 
of  America. 

One  more  claim  I  have  to  make  for  the  Water- 
town  church.  It  sent  out  the  first  Protestant 
preacher  and  founder  of  a  Protestant  church  among 
the  Indians  of  New  England. 

It  is  quite  commonly  supposed  that  the  first 
founder  of  a  Christian  community  among  the  Ind- 
ians was  John  Eliot,  who  is  known  as  the  "Apostle." 
I  am  informed  that  this  claim  is  made  in  an  inscrip- 
tion upon  a  monument  that  has  been  erected  to 
Eliot's  memory.  But  this  claim  does  not  seem  to 
be  sustained  by  the  facts. 

Palfrey  states  that  Eliot's  first  step  toward  Chris- 
tianizing the  Indians  was  taken  in  October,  1646. 
But  before  this  time,  in  1641,  Thomas  Mayhew, 
of  Watertown,  had  bought  the  island  of  Martha's 
Vineyard  from  the  Earl  of  Stirling,  and  in  1642,  or 
1643,  probably  in  1642,  his  son  Thomas  had  gone 
thither  to  take  possession  and  begin  a  settlement. 
This  son,  seeing  the  deplorable  condition  of  the 
natives,  began  preaching  to  such  of  them  as  would 
listen,  and  by   1644,  two  years  before  Eliot  began 

46 


The  Firs/  Parish  of  Weston 

his  work,  had  a  substantial  following,  some  of  whom 
gave  "unquestioned  evidence  of  genuine  conversion 
to  God."  In  1650,  he  reported:  "There  are  now, 
by  the  grace  of  God,  thirty-nine  Indian  men  of  this 
meeting,  besides  women  .  .  .  which  we  sup- 
pose to  exceed  the  number  of  the  men." 

We  thus  see  that  the  church  in  Watertown  was 
probably  four  years,  certainly  two  years,  in  advance 
of  any  other  in  the  Bay  Colony  in  the  missionary 
field.  Perhaps  the  fact  that  Eliot  found  his  first  Ind- 
ian audience  among  the  Watertown  Indians  may 
be  taken  as  evidence  that  the  missionary  spirit  was 
here  before  him,  and  that  Mayhew  was  but  acting 
out  at  Edgartown  an  impulse  received  at  home.  Be 
this  as  it  may,  to  Mayhew  belongs  the  honor  of  the 
first  serious  attempt  to  get  the  Golden  Rule  into  the 
working  relations  of  white  men  with  red  men  in  the 
realm  of  New  England. 

There  is  one  further  matter  of  no  small  interest 
that  deserves  mention  in  any  list  of  Watertown's 
claims  to  historical  eminence. 

There  has  been  much  debate  over  the  question  of 
the  origin  of  our  New  England  form  of  town  gov- 
ernment under  "  select-men."  Professor  Alexander 
Johnston  says  that  Dorchester  and  Watertown  led 
the  way  in  this  matter  in  October,  1633.  The  writer 
of  this  statement  was  noted  for  his  scrupulous  care- 
fulness and  accuracy,  and  I  feel  sure  that  he  must 
have  had  documentary  evidence  for  his  assertion.  I 
have  not,  as  yet,  been  able  to  find  his  authority  for 
saying  that  Watertown  chose  select-men  in  1633,  but 
I  feel  justified  in  saying  that  the  committee  of  twelve 
chosen  in  Dorchester  were  not  "  select-men  "  in  the 
modern  sense  of  the  term.     They  were  simply  an 

47 


The  First  Fansh  of  Weston 

advisory  committee,  having  no  more  authority  than 
any  other  twelve  men  in  the  town.  On  the  other 
hand,  the  first  entry  in  our  Watertown  records  tells 
of  the  choice  of  a  real  board  of  select-men.  There  is 
no  hint  in  the  subsequent  records  of  any  such  limi- 
tations of  the  functions  and  authority  of  this  board  as 
we  find  in  the  case  of  Dorchester.  And,  moreover, 
the  form  of  the  record  implies  that  this  was  not  the 
first  time  that  the  town  had  chosen  such  a  board. 

We  have  seen  that  the  freemen  of  Watertown 
were  exceedingly  jealous  of  their  rights,  exceedingly 
clear-headed  in  their  understanding  of  what  those 
rights  were,  and  equally  clear-headed  in  taking 
measures  to  define  and  preserve  their  privileges  as 
English  freemen.  We  may  be  very  sure  that  such 
men  did  not  for  the  first  time  in  their  history  elect 
an  executive  board  to  order  their  "  civill  affaires  "  for 
a  year  without  defining  the  limits  of  the  authority 
with  which  they  clothed  their  officers.  We  may, 
therefore,  affirm,  with  a  conviction  amounting  to 
practical  certainty,  that  there  must  have  been  such  a 
town-meeting  as  that  which  Professor  Johnston 
places  in  October,  1633,  at  which  select-men  were 
chosen  and  at  which  the  freemen  defined  the  author- 
ity of  the  office  they  created. 

The  case,  therefore,  stands  in  this  way :  If  Dor- 
chester and  Watertown  acted  together,  in  October, 
1633,  ^^  ^^y  confidently  claim  for  Watertown  the 
first  board  of  select-men,  for  what  Dorchester  elected 
was  simply  an  advisory  committee. 

If,  on  the  other  hand,  we  suppose  (against  the 
strongest  probability)  that  Watertown  took  action 
for  the  first  time  on  the  23d  of  August,  1634,  we  are 
still  in  the  lead,  for,  according  to  the  record,  a  board 

48 


The  First  Parish  of  Weston 

of  select-men  was  chosen  while  Dorchester  was  still 
living  with  its  committee  of  twelve. 

It  would  be  interesting,  were  there  time  to  do  it, 
to  trace  the  course  of  religious  thought  from  the  year 
1 630,  to  the  opening  of  the  eighteenth  century.  But 
a  more  interesting  thing  (as  it  seems  to  me)  is  pos- 
sible, viz.,  to  give  you  a  glimpse  of  the  inside  of  the 
old  church,  where  your  fathers  and  mothers  sat,  and 
of  the  kind  of  service  in  which  they  participated. 
Such  a  glimpse  will  show,  very  vividly,  the  state  of 
religious  thought  at  the  time  when  the  Weston 
church  began  its  separate  life.  The  materials  for 
the  picture  I  am  to  present,  I  have  taken  from  an 
account  written  at  the  time  by  Reverend  John 
Bailey,  minister  of  the  church  from  1686  to  1692. 

It  is  Sunday  afternoon,  November  20,  1687.  ^^ 
the  old  square  church,  on  Meeting-House  Common, 
Goodman  Benjamin  Crispe,  who  has  a  salary  of  four 
pounds  and  ten  shillings  for  taking  care  of  the  meet- 
ing house,  standing  in  the  middle  of  the  broad  aisle, 
gravely  rings  the  bell  to  summon  the  people  to  their 
"  second  service,"  while  they  as  gravely  hear  and 
obey  the  call.  Soberly  entering  they  take  their 
places,  as  the  select-men  have  decreed.  Here  are 
Adamses  and  Aliens,  and  Barnards  and  Benjamins 
and  Bigelows  and  Bonds  and  Brights  and  Browns, 
and  Coolidges,  and  Garfields  and  Goddards,  and 
Harringtons  and  Hoars,  and  Jennisons  and  Jameses, 
and  Livermores,  and  Masons,  and  Pierces  and  Phil- 
lipses,  and  Sangers  and  Shermans  and  Springs  and 
Stearnes  and  Stones,  and  Warrens  and  Whitneys 
and  Woodwards  and  Wymans,  names  that  keep 
still,  for  the  most,  their  places  on  the  voting-lists. 
From  sheds  and  neighboring  barns,  where  their  long- 

49 


The  First  Parish  of  Weston 

enduring  horses  wait,  from  hospitable  firesides  where 
those  living  at  a  distance  have  taken  their  lunch  and 
exchanged  the  gossip  of  the  countryside,  they  have 
come  to  listen  to  "  the  Word  "  from  the  lips  of  their 
famous  minister.  With  them  are  "  very  many  from 
Dedham,  Wooburn,  Barnstable,  Cambridge,  Old 
Church  in  Boston,  and  ye  New  Church  in  Boston, 
Cambridge  Village,  Concord,  Dorchester,  Roxbury, 
Newbury,  Charlestown,  and  Weymouth,"  who  have 
come  for  a  day  of  Gospel  refreshing  to  the  church 
by  the  Charles.  These  crowd  the  boxes  and  some 
have  to  seek  accommodations  with  the  young  men 
on  "  the  four  backer  seats  in  the  gallery,"  and  "  the 
back  seats  by  the  west  door."  The  deacons  and 
elders  are  in  state  on  their  seats  in  front  of  the  pul- 
pit. Suddenly  all  rise  and  stand  while  the  minister 
walks  up  the  aisle  and  up  the  pulpit  stairs.  He  is  a 
man  of  medium  height  in  cassock  and  bands,  that  in 
part  conceal  his  emaciated  figure.  His  worn  face 
shows  trace  of  his  life  of  toil  and  warfare  and  im- 
prisonment. It  is  very  sad,  and  yet  is  lighted  by  a 
fevered  enthusiasm.  He  invokes  the  favor  of  God 
upon  the  service,  announces  a  hymn  and  takes  his 
seat.  The  deacon  rises  (Deacon  William  Bond)  and 
says  they  will  sing  to  the  tune  of  "  St.  David's,"  and 
gives  them  two  lines  of  the  hymn,  which  is  taken  up 
from  the  deacon's  pitch  and  sung  "rather  better 
than  they  sang  in  Roxbury."  Then  comes  a  long 
Bible-reading  and  a  longer  prayer,  a  second  hymn  to 
the  tune  "  Oxford  "  and  a  sermon  of  an  hour  or  more 
in  length,  after  which  they  sing  "  Martyrs."  Mr. 
Bailey  then  announces  that  the  communion  service 
will  be  observed,  and  asks  the  deacons  who  are  pres- 
ent from  other  churches  to  come  forward  and  sit 

50 


The  First  Parish  of  Weston 

with  the  officers  of  the  Watertown  church.  He 
then  descends  from  the  pulpit  and  takes  his  place  at 
the  table  which  stands  in  front  of  the  congregation, 
uncovers  the  bread,  pours  out  the  wine,  and  then 
proceeds  to  deliver,  what  he  calls  in  his  book,  "  Sac- 
ramental Sayings."  The  short  November  day  is 
drawing  toward  its  close  and  the  shadows  begin  to 
gather  in  the  dimly  lighted  room,  and  in  this  shud- 
dering silence  the  mystic  rite  is  transacted,  while  an 
awful  foreboding  of  glory  or  of  doom  rests  upon  the 
souls  of  all  the  company.  When  the  ceremony 
is  ended  the  minister  again  rises  and  gives  a  parting 
exhortation.  I  give  it  to  you  in  his  own  words,  set 
down  by  his  own  hand,  two  hundred  and  three  years 
ago. 

"  Here  I  stood  up,"  he  writes,  "  and  spake  to  the 
spectators  (which  were  very  many  on  every  side) 
and  held  y^  cup  in  my  hand  and  said  this  blood 
cryes  to  you  and  that  three  (3)  things,  viz. :  That 
ye  would  come  to  it,  that  ye  would  drink  of  it, 
that  ye  would  wash  in  it.  It  cryes  to  you  as  in  Pm. 
9 : 2  to  8th  V.  I  said  can  you  be  saved  without 
this  blood*?  This  bleeding  X  cryes  come,  drink, 
wash,  and  be  pardoned,  sanctified  and  saved  for- 
ever. It  is  the  blood  of  God  that  cryes  after  you 
all,  both  on  y*"  right  and  left  hand,  and  before  me  in 
both  galleries,  and  will  you,  can  you  refuse  this  X 
and  his  blood  ^  Then  this  bowll  shall  rise  up  in 
judgment  against  you,  and  so  shall  this  good  com- 
pany and  your  poor  minister.  Is  there  any  un- 
believing Thomas  among  you  ?  This  dear  X  says, 
come  and  thrust  your  hands  up  to  y^  elbows  in  my 
blood.  Come,  oh  come  all  Watertown,  to  the 
blood !     Come,  tho'  y^  worst  of  sinners,  ye  are  wel- 

51 


The  First  Parish  of  Weston 

come  !  This  blood  will  cry  against  you  if  slighted 
or  refused  by  you.  O,  saith  X,  there  be  some  here 
that  have  slain  me,  and  others  here  have  slighted 
me  as  if  not  worth  y^  minding.  And  to  all  that 
slight  his  sacred  ordinances,  God  saith  (or  may  say) 
my  curse  be  upon  them  and  my  Son's  blood.  Oh, 
saith  all  heaven,  let  them  never  prosper  in  basket 
nor  in  store,  in  soul  nor  in  body,  in  time  nor  in 
eternity,  that  despise  such  a  matchless  offer  of  love. 
Heaven,  earth,  hell,  cryes  out  anathemas,  and  let 
them  be  damned  (say  they)  and  damned  forever 
that  slight  such  blood !  They  all  pray,  as  I  may  so 
say,  against  you !  The  angells  saying,  shall  I  go  to 
take  off  the  heads  of  these  dead  doggs  and  devils 
incarnate  *?  Y*  very  seats  and  galleries  crying,  shall 
I  let  them  fall  and  break  their  necks,  and  let  them 
go  quick  into  y^  pitt?  Ye  devils  saying,  let  us 
have  them !  We  never  sinned  against  this  blood 
thus !  Oh,  that  I  had  good  ground  to  imagine  that 
you  are  thinking  to  say,  Oh  dear  sir,  you  have  said 
enough !  Say  no  more  of  it !  We  will  go  home 
and  close  with  Christ  and  wash  in  his  blood !  Then 
I  will  say  no  more  !  But  I  leave  all  this  with  J.  X. 
to  take  an  answer  with  you  this  night,  whether  you 
will  receive  or  reject." 

These  are  the  very  words  that  rang  out  in  the 
November  twilight,  and  filled  the  old  church  with 
their  fervid  appeal.  They  are  the  words  of  a  man 
in  deadly  earnest,  for  whom  Duty  was  a  term  of 
solemn  import  and  imperial  command.  The  dialect 
is  strange  and  harsh  as  that  of  Cromwell's  Ironsides, 
but  it  has  the  ring  of  a  downright  and  fearless  man- 
hood. We  recognize  the  spirit  of  the  covenant  of 
1630,  and  are  introduced  to  men  whose  words  were 

52 


The  First  Parish  of  Weston 

TxOt  intended  to  conceal  their  thoughts.  They  were 
men  with  a  mission,  each  man  of  them  was  here 
on  God's  business,  to  build  his  life  into  the  divine 
commonwealth,  and  so  they  began  by  binding 
themselves  "by  oath  and  solemn  protestation"  to 
God  and  to  each  other  in  a  covenant  never  to  be 
broken. 

The  spirit  of  that  old  covenant  is  needed  still. 
That  and  that  alone  is  the  true  state  and  church 
builder.  Across  the  years  the  fathers  call  on  us  to 
stand  up  and  stand  together^  for  God,  and  man,  and 
the  worship  that  keeps  earth  in  loving  and  safe 
alliance  with  Heaven. 


53 


The  Biographical  Addresses 


REVEREND    JOSEPH    MORS    AND 
REVEREND  WILLIAM  WILLIAMS 

By  Reverend  Charles  Frank  Russell 

THE  Reverend  Joseph  Mors,  first  minister  of 
this  precinct  or  parish  (though  never  the 
settled  minister  of  this  church)  was  born  at  Medfield, 
Massachusetts,  May  25,  1671,  the  son  of  Joseph  and 
of  Priscilla  (Colburn)  Mors.  His  ancestors  were 
of  that  excellent  company  that  came  from  England 
about  1630,  when  nearly  fifteen  hundred  souls  were 
added  to  the  inhabitants  of  Massachusetts  Colony. 
He  was  probably  fitted  for  college  by  the  schools 
and  the  minister  of  Medfield,  and  he  then  entered 
Harvard,  graduating  in  1695,  twenty-first  in  a  class 
of  twenty-two.  The  records  of  the  University  for 
that  period  are  most  scanty,  and  a  search  of  its 
books  only  reveals  that  he  spent  very  little  money, 
that  he  was  sometimes  fined  as  a  punishment,  and 
that  he  broke  more  window  glass  than  his  income 
justified.  It  would  appear  that  he  was  poor  in 
purse  and  in  scholarship,  with  inclination  toward 
mischief,  but  in  none  of  these  matters  was  extraor- 
dinary. 

After  graduating  he  taught  school  as  have  so 
many  of  his  fellow  graduates.  At  Dedham,  while 
teaching,  it  is  said  he  studied  theology  with 
the  Reverend  Joseph  Belcher.  Mr.  Belcher  gave 
him  the  right  hand  of  fellowship  when  he  was  or- 

57 


The  First  Parish  of  Weston 

dained  at  Dorchester  Village  about  twenty  years 
after,  and  there  were  probably  intimate  relations  be- 
tween the  school-master  and  the  minister  of  every 
town.  Mr.  Mors  afterward  taught  in  Providence, 
Rhode  Island,  where  he  met  Miss  Amity  Harris, 
also  a  teacher,  whom  he  married.  Some  of  his  rel- 
atives were  living  at  Watertown,  and  through  infor- 
mation given  by  them,  or  that  he  might  settle  near 
his  friends,  it  is  probable  that  he  came  to  this  pre- 
cinct about  1701,  and  taught  a  school  here.  He 
was  not  without  means,  for  he  purchased  from  the 
landholders  close  about  this  church  various  parcels 
of  land,  upon  one  of  which  was  a  house  in  which 
he  lived.  This  house  was  near  the  one  now  occu- 
pied by  Deacon  Henry  White  and  the  farm  in- 
cluded the  meadow  land  on  the  south  side  of  Four 
Mile  Brook,  now  partly  owned  by  Mr.  Horace 
Sears.  It  is  probable  that  the  street  now  called 
School  Street  was  afterward  laid  out  through  what 
had  been  Mr.  Mors's  land. 

The  farmers  of  Watertown,  living  in  what  is  now 
known  as  Weston,  met  as  early  as  1695,  says  Doctor 
Kendal  in  his  centennial  sermon,  and  agreed  to 
build  a  meeting  house  thirty  feet  square.  The 
building  of  this  house  progressed  slowly  and  on 
June  14,  1698,  old  style,  which  equals  June  24, 
new  style,  the  General  Court  "  upon  reading  the 
report  of  a  Committee  of  the  Court  upon  the  Pe- 
tition of  the  Inhabitants  of  the  West  End  of  the 
Town  of  Watertown  praying  to  be  a  distinct  pre- 
cinct for  the  setting  up  of  the  public  worship  of 
God  among  themselves:  Resolved  and  ordered 
that  the  Petitioners  be  and  hereby  are  permitted 
and  allowed  to  invite,  procure  and  settle  a  learned 

58 


The  First  Parish  of  Weston 

and  Orthodox  Minister  to  dispense  the  word  of  God 
to  them  .  .  .  and  have  liberty  for  the  building 
and  the  furnishing  of  a  meeting  house  according  as 
shall  be  determined  by  a  Major  vote,  and  also  to 
nominate  and  appoint  a  Committee  of  three  or  more 
persons  to  transact  and  manage  that  affair."  Doctor 
Kendal  tells  us  further  that  meetings  of  the  precinct 
thus  created,  and  as  should  be  observed  created  for 
strictly  religious  purposes  (this  portion  of  the  town 
being  in  civil  matters  still  a  part  of  Watertown) 
were  held  November  8,  and  15,  1698,  at  which  of- 
ficers were  chosen.  These  were  the  officers  of  the 
precinct  or  what  we  should  now  call  the  parish,  that 
is  of  a  body  of  men  and  women  united  and  active 
for  the  establishing  and  maintaining  of  the  public 
worship  of  God,  and  these  proceedings  show  that 
the  precinct  created  by  order  of  the  General  Court 
was  at  once  alive  and  moving.  In  these  meetings 
further  provision  was  made  to  complete  the  meeting 
house,  but  it  was  not  till  March,  1 700,  that  the  build- 
ing was  occupied.  In  October,  of  that  year,  the 
Reverend  Mr.  Symmes  was  chosen  minister  by  the 
precinct  but  he  declined.  It  was  into  this  precinct 
thus  created,  with  its  meeting  house  at  length  fit  for 
use,  that  Mr.  Mors  moved  with  his  wife  in  1701. 

He  soon  must  have  been  invited  to  preach,  for  in 
December,  of  that  year,  the  precinct  "  voted  that  Mr. 
Mors  should  continue  in  order  for  a  settlement,"  and 
his  preaching  must  have  been  satisfactory  to  the  ma- 
jority for  in  July,  1702,  he  was  called  to  settle  with 
the  precinct  in  the  ministry,  though  out  of  forty-two 
votes  twelve  were  against  him.  That  forty-two 
legal  voters  could  be  found  to  attend  a  parish  meet- 
ing shows  a  state  of  wholesome  interest  which  is  not 

59 


The  First  Parish  of  Weston 

common  in  these  days.  Over  the  first  call  Mr. 
Mors  seems  to  have  hesitated,  for  in  August,  a  day 
of  fasting  and  prayer  was  appointed  and  in  Septem- 
ber, the  precinct  renewed  their  call,  granting  him  an 
annual  salary  and  engaged,  as  an  encouragement  to 
settle,  to  build  him  a  house  forty  by  twenty  feet, 
that  is  nearly  as  large  as  the  newly  finished  church. 
In  November,  Mr.  Mors  accepted  the  call  with 
some  conditions.  In  June,  1703,  the  precinct  voted 
to  accept  his  answer  and  to  begin  the  house  they  had 
promised  to  build  him.  In  September,  they  voted 
to  raise  the  house  on  October  4.  The  next  year  it 
was  put  into  his  possession  and  a  grant  of  money 
made  to  enable  him  to  finish  it.  But  that  year, 
1704,  diflferences  began  between  him  and  the  peo- 
ple. He  had  never  been  ordained  and  therefore 
had  never  gathered  a  church  nor  become  what  was 
known  as  a  settled  minister,  and  the  opposition 
which  had  voted  against  his  call  had  gathered 
strength.  It  is  not  possible  now  to  ascertain  the 
grounds  of  dissatisfaction.  Some  papers  of  that 
date  yet  in  existence  seem  to  show  that  he  had 
been  accused  of  giving  the  dimensions  of  his  sleigh 
to  a  neighbor  on  the  Sabbath  day,  and  that  there 
were  questions  raised  as  to  his  veracity.  These 
charges  are  similar  to  those  made  against  him  at 
Canton  where  he  was  afterwards  tried.  There  was 
in  our  ancestors  a  demand  for  an  exactness  of  state- 
ment which  few  men  can  arrive  at  and  any  devia- 
tion from  this  exactness  they  were  wont  to  call  lying. 
There  was  in  Mr.  Mors  little  power  of  exact  state- 
ment and  yet  his  recorded  deviations  from  the 
truth  were  always  most  trivial  and  of  consequence 
neither  to  himself  nor  others.     If  they  existed  at  all 

60 


The  First  Parish  of  Weston 

they  seem  to  me  exasperating  rather  than  wrong,  the 
outcome  of  vague  thought  rather  than  of  a  vicious 
will  or  a  dull  conscience ;  and  to  talk  of  worldly 
things  on  Sunday  no  longer  condemns  a  minis- 
ter. But  the  differences  could  not  be  settled.  The 
advice  of  the  neighboring  clergy  was  several  times 
asked  and  received.  It  was  voted  at  a  council  of 
churches  held  March  6,  1706,  that  after  a  month 
Mr.  Joseph  Mors  cease  to  preach  at  Watertown 
Farms.  The  vote  of  the  council  seems  to  have 
been  carried  into  effect  for,  in  January,  1801,  he 
moved  to  New  Village,  Dorchester;  now  Canton. 
A  settlement  of  the  financial  relation  between  pre- 
cinct and  minister  was  not  at  once  arrived  at.  The 
matter  was  carried  to  the  Court  of  Quarter  Sessions, 
and  on  December  31,  1707,  Mr.  Mors  conveyed 
his  premises  in  Weston  to  a  committee  of  the  pre- 
cinct, and  thus  finally  severed  his  relations  with  our 
town.  He  had  preached  here  for  over  three  years 
and  was  undoubtedly  the  first  minister  of  this  parish, 
though  never  the  minister  of  this  church.  He 
preached  in  Canton  as  minister  to  the  parish  there 
from  1707,  to  1717.  A  council  was  called  of  the 
neighboring  churches  which  met  June,  1717 ;  a  cov- 
enant was  adopted  and  signed  by  twenty  persons ; 
a  church  thus  formed,  and  on  October  30,  of  that 
year,  in  the  forty-seventh  year  of  his  age  and  the 
thirteenth  of  his  preaching  Mr.  Mors  was  or- 
dained and  settled  as  pastor  at  Dorchester  Village 
and  began  to  administer  the  sacraments  of  the 
church.  Here  Mr.  Mors  remained  with  various 
vicissitudes  till  1727,  when  he  was  dismissed  by  his 
church  after  having  been  tried  and  condemned  by  a 
council  upon  charges  much  like  those  made  against 

61 


The  First  Parish  of  Weston 

him  at  Weston.  His  condemnation  and  dismissal 
did  not  prevent  him  being  called  to  Randolph  in 
1729,  but  he  declined  the  call  and  remained  at 
Canton  [Dorchester  Village]  till  his  death  in  1732. 
Mr.  Mors  is  said  to  have  been  an  amiable  man  and 
a  correct  scholar.  He  certainly  had  the  power  of 
making  devoted  friends  as  well  as  enduring  en- 
emies. His  care  of  the  Indians  at  Dorchester  when 
they  were  in  distress,  together  with  the  devotion  of 
his  wife  to  their  education,  so  endeared  him  to  them 
that  they  made  him  a  gift  of  land,  and  when  through 
some  flaw  in  the  title  he  lost  it,  they  renewed  and 
enlarged  their  gift  with  expressions  of  deep  grati- 
tude. He  left  at  his  death  a  considerable  property 
for  those  days.  He  was  without  doubt  a  man  of 
many  excellent  qualities,  and  bore  as  well  as  the 
majority  of  men  would  have  done  the  office  of  first 
minister  to  this  young  and  undisciplined  parish. 
The  epitaph  which  is  still  legible  on  his  tombstone 
at  Canton  reveals  the  checkered  nature  of  his 
reputation,  and  with  its  characterization  we  must 
leave  him. 

Within  this  silent  grave  here  now  doth  lie 

Him  that  is  gone  into  Eternity 

Who  when  he  lived  was  by  good  men  respected 

Although  by  others  was  perhaps  rejected 

Yet  that  don't  hinder  his  triumphing  Joy 

With  saints  above  where  naught  can  him  annoy. 

The  Reverend  William  Williams,  who,  three 
years  after  Mr.  Mors  left  Weston,  became  the 
second  minister  of  this  precinct  or  parish  and  the 
first  minister  of  this  church,  came  of  an  illustrious 
family.  His  father,  the  Reverend  William  Williams 
of  Hatfield,  graduated  from  Harvard  in  1665,  and 

62 


Tombstone  of   Reverend  Joseph  Mors, 


The  First  Parish  of  Weston 

married  first  a  daughter  of  Seaborn  Cotton  [so  called 
because  born  on  the  voyage  of  the  Griffin  to  Boston] 
whom  his  father  John  Cotton  refused  to  baptize,  be- 
cause at  the  time  not  being  the  minister  of  a  congre- 
gation he  did  not  feel  he  had  the  right  to  administer 
any  of  the  sacraments.  This  Reverend  William 
Williams  of  Hatfield  afterward  married  a  daughter 
of  the  Reverend  Solomon  Stoddard  of  Northamp- 
ton, one  of  the  most  respected  and  influential  men 
of  his  time,  and  by  these  two  wives  he  had  eight 
children,  the  oldest  of  whom  was  William  Williams 
of  Weston.  William  Williams  of  Hatfield  was  a 
man  of  great  talent.  Jonathan  Edwards  his  nephew 
said  of  him  :  "  He  was  a  man  of  eminent  gifts 
qualifying  him  for  all  the  work  of  the  ministry." 
His  other  children,  brothers  and  sisters  of  William 
Williams  of  Weston,  were  all  of  them  distin- 
guished. His  second  son,  the  Reverend  Elisha 
Williams,  Tutor  and  Rector  of  Yale  College,  was 
also  representative  of  his  town  in  the  Connecticut 
Assembly,  and  Colonel  of  the  Connecticut  regiment 
sent  to  Canada  in  1746.  His  third  son,  the  Rever- 
end Solomon  Williams,  was  a  graduate  and  Doctor 
of  Divinity  of  Yale,  whose  son  was  Colonel  of  a 
Connecticut  regiment  and  one  of  the  signers  of  the 
Declaration  of  Independence.  A  nephew  of  Will- 
iam Williams  of  Hatfield,  a  cousin  of  our  William 
Williams,  was  that  Colonel  Israel  Williams  who 
founded  Williams  College.  Another  nephew  was 
Jonathan  Edwards,  and  in  various  ways  William 
Williams  of  Hatfield,  and  therefore  his  son,  Will- 
iam Williams  of  Weston,  was  connected  with  the 
most  learned  and  influential  men  of  his  day. 

William  Williams  of  Weston  was  born  at  Hatfield 

63 


The  First  Parish  of  Weston 

in  1688,  and  was  brought  up  within  that  devoted 
and  cultured  circle  of  clergymen  of  which  his  father 
was  an  illustrious  member.     He  was  probably  fitted 
for  college  by  his  father  and  graduated  from  Harvard 
sixth  in  a  class  of  twelve  in   1705.     The  college 
books  show  that  he  was  well  supplied  with  money 
and  averaged  well  in  conduct  as  he  did  in  scholarship. 
The  Weston  precinct,  after  having  been  cited  many 
times  to  the  Court  of  Quarter  Sessions  for  not  hav- 
ing a  settled  minister,  agreed,  February,   1708,  on 
William  Williams  and  called  him  to  this   place. 
Some  time  was  taken  for  consideration  and  to  ar- 
range the  preliminaries  and  it  was  not  till  a  year 
and  a  half  afterwards,  in  August,    1709,  that   Mr. 
Williams   accepted  the  call.     A  church  was  then 
gathered  here   through  the    dismissal  of  members 
from  the  churches  at  Watertown  and  Sudbury  and 
the  receiving  of  some  who  had  not  hitherto  been 
communicants ;  a  covenant  was  adopted ;   deacons 
elected ;  and  on  November  1,  of  that  year,  Mr.  Will- 
iams was  ordained  by  his  father,  assisted  by  the  Rev- 
erend Mr.  Hobart  of  Newton,  and  the  Reverend  Mr. 
Baxter  of  Medfield,  and  thereby  the  first  church  in 
Weston  came  into  being.     He  married  in  1710,  the 
eldest  daughter  of  the  Reverend  Solomon  Stoddard 
of  Northampton,  the  sister  of  his  father's  second  wife, 
and  thereby  brought  to   Weston  as  his  helpmate 
one  educated  in  the  finest  ecclesiastical  traditions  of 
the  Commonwealth ;  one  connected  with  many  of 
its  eminent  and  successful  ministers.     Here  he  had 
eight  children  born,  and  for  forty-two  years  minis- 
tered to  the  parish  which  greatly  prospered  under 
his  care  and  which  knew  a  smooth  and  progressive 
life.     He  kept  a  most  careful  record  of  such  actions 

64 


The  First  Parish  of  Weston 

of  the  church  and  parish  as  seemed  to  him  impor- 
tant, and  appears  singularly  devoted  to  the  welfare 
of  his  congregation.  In  all  matters  of  conduct  and 
discipline  he  was  thoroughly  considerate  and  care- 
ful, speaking  the  truth  that  had  been  revealed  to 
him  in  love,  and  in  all  difficulties  held  the  esteem 
and  confidence  of  his  people.  He  was  liberal  in 
thought  and  open  minded;  he  modified  the  cov- 
enant which  he  had  prepared  for  the  church  at  the 
time  he  organized  it,  when  the  young  folk  desired 
it;  he  early  adopted  singing  by  rule,  when  such 
singing  was  thought  by  the  conservative  pernicious. 
He  had  a  most  excellent  reputation  abroad  as  a 
preacher ;  he  preached  the  Election  Sermon  before 
the  Ancient  and  Honorable  Artillery  Company  in 
1737;  and  in  1741,  preached  the  General  Election 
Sermon  before  Governor  Belcher,  his  Majesty's 
Council,  and  the  House  of  Representatives,  in  which 
he  spoke  with  such  boldness  and  such  devotion  to 
liberty  that  one  cannot  help  believing  that  his  work 
here  greatly  prepared  our  people  for  the  devotion 
they  afterwards  displayed  in  the  Revolution.  Be- 
sides these  two  sermons  already  mentioned  he  pub- 
lished others,  one  on  Saving  Faith,  printed  in  1741, 
which  was  bound  up  with  one  by  the  Reverend 
Mr.  Cotton  of  Newton  and  one  by  the  Reverend 
Mr.  Appleton  of  Cambridge,  the  three  prefaced  by 
an  introduction  by  Mr.  Williams.  In  this  preface 
he  says  that  the  sermons  were  published  at  the  re- 
quest of  the  congregation  at  Newton  where  they 
had  been  preached ;  that  they  had  been  the  cause  of 
the  addition  of  eighty  members  to  the  church  of 
Newton,  and  that  here  in  Weston  about  this  time 
sixty  young  persons  had  willingly  taken  upon  them- 

65 


The  First  Parish  of  Weston 

selves  baptismal  vows  and  joined  the  church,  the 
rest  of  the  town  most  of  them  having  done  it  before. 

He  was  happy  in  his  children.  His  oldest  son, 
one  of  the  first  settlers  in  Pittsfield,  became  distin- 
guished in  the  French  and  Indian  Wars,  holding  the 
rank  of  colonel,  and  is  said  to  have  been  an  em- 
inent man  and  much  beloved,  a  judge  of  the  court 
in  Berkshire  county.  His  youngest  son  Solomon 
was  a  physician;  two  of  his  daughters  married 
clergymen ;  another  a  physician ;  all  seem  to  have 
been  well  to  do  and  to  have  often  visited  him  in 
Weston.  His  wife  if  (after  full  allowance  for  his 
partiality)  we  may  trust  the  description  of  her  given 
in  the  sermon  which  he  preached  to  this  church  at 
her  funeral,  justified  her  origin  and  her  education, 
and  as  a  wife,  a  mother,  as  his  assistant  in  his  min- 
istry to  this  parish,  was  a  blessing,  an  inspirer  and  a 
true  helper.  When  he  lost  her,  he  lost  the  stay  of 
his  life ;  when  she  was  gone  life  declined  for  him. 
We  have  no  means  of  knowing  what  caused  his 
dismissal  from  this  church  by  mutual  consent  in 
1750,  for  it  was  the  choice  of  the  council,  the  min- 
ister, and  the  congregation,  that  all  record  of  this 
council  should  be  obliterated.  These  causes  how- 
ever were  not  such  as  to  prevent  him  remaining  a 
member  of  this  church  or  sharing  its  sacraments. 
We  should  respect  the  wishes  of  our  fathers  and 
not  seek  to  know  what  they  judged  best  to  with- 
draw from  our  knowledge. 

We  know  enough  of  Mr.  Williams  to  say,  that 
he  was  of  most  excellent  ancestry  and  closely  con- 
nected with  the  best  families  in  this  region ;  that 
he  had  the  best  education  his  times  afforded ;  that 
he  was  a  good  preacher,  being  asked  to  preach  on 

66 


Tombstone  of  Reverend  William   Williams 


The  First  Parish  of  Weston 

those  occasions  when  the  highest  available  talent  is 
sought ;  that  he  was  in  sympathy  with  those  strug- 
gles for  liberty  which  our  fathers  were  continually 
making  in  this  Commonwealth ;  and  that  he  was 
one  of  that  school  of  progressive  ministers  who 
made  possible  the  Christian  freedom  in  which  this 
church  now  rejoices.  He  was  the  friend  and  inti- 
mate of  the  best  men  of  his  day;  he  had  a  noble 
wife  who  must  have  been  a  helpful  and  refining  in- 
fluence in  the  community ;  his  children  testify  of  his 
care  and  worth.  He  was  devout  in  his  temper  and 
ever  active  for  the  good  of  his  people.  He  has 
come  out  of  the  mists  of  the  past  to  me  as  an  ideal 
country  minister,  and  his  careful  records  show  that 
this  parish  was  greatly  helped  by  his  charge  of  it. 
He  added  in  the  first  thirty  years  of  his  ministry 
three  hundred  fourteen  persons  to  the  church,  and 
in  1746,  when  he  ceased  preaching,  there  were  then 
in  the  church  (the  others  having  died  or  removed) 
two  hundred  seven  communicants.  The  time  he 
preached  here  was  that  of  Queen  Anne  and  George 
the  First,  a  time  of  great  literary  activity  and  of  stir- 
ring political  events  in  England.  Here  in  New 
England  was  the  persistent  strife  of  the  Massachusetts 
representatives  with  the  royal  governors  in  which 
was  won  a  steady  advance  toward  the  liberty  and 
independence  which  culminated  in  the  Revolution. 
Some  knowledge  of  that  literary  activity  must  have 
penetrated  as  far  as  here,  and  we  know  that  Mr. 
Williams  was  a  sharer  in  the  agitations  of  his  times. 
From  what  I  have  thus  drawn  from  ancient  records 
I  picture  our  church  and  its  first  minister.  The 
church  was  in  its  first  vigorous  youth ;  near  enough 
to  Boston,  the  metropolis  of  all  the  English  colonies, 

67 


The  First  Parish  of  Weston 

to  be  a  sharer  in  its  eager  growing  life  and  yet  far 
enough  withdrawn  to  be  saved  from  many  trials, 
and  to  enable  its  members  to  enjoy  that  country 
life  we  yet  rejoice  in.  And  Mr.  Williams  was  a  fit 
man  for  the  church's  service ;  learned  for  his  time  ; 
having  a  Harvard  degree  as  all  our  ministers  have 
had  save  one,  and  therefore  in  unison  with  the 
advancing  literary  and  religious  spirit  which  has 
always  centred  there,  the  friend  of  its  professors 
and  officers ;  a  patriot,  a  lover  of  civic  liberty ; 
devout,  with  his  life  centred  in  his  parish  and  yet 
known  and  honored  far  beyond  its  borders ;  the 
head  of  a  hospitable  home  in  which  visited  the  best 
of  his  time;  one  to  whom  was  given  to  see  his 
church  prosper  under  his  care  and  to  know  the 
delight  which  comes  from  a  deserved  success.  He 
created  in  this  parish  the  church  which  is  the  soul 
of  it,  and  how  much  we  owe  him  for  the  spirit 
which  now  animates  it  we  may  not  clearly  estimate, 
but  we  may  be  sure  we  owe  him  much. 


68 


Reverend  Samuel  Kendal,   D.D. 


REVEREND  SAMUEL  WOODWARD  AND 
REVEREND   SAMUEL   KENDAL,  D.D. 

By  Reverend  Francis  Bickford  Hornbrooke 

DURING  the  pastorates  of  Mr.  Woodward  and 
Doctor  Kendal  the  people  of  Weston  met 
for  public  worship  in  the  meeting  house  which  was 
erected  in  1722,  in  the  pastorate  of  Mr.  Williams, 
and  which  was  finally  displaced,  when  Doctor  Field 
was  pastor,  in  1840,  by  another  meeting  house, 
which  has  since  been  succeeded  by  the  present  one. 
This  old  meeting  house  in  which  these  two  ministers 
preached  and  prayed  stood  a  few  rods  in  front  of 
the  structure  which  has  taken  its  place,  and  faced 
the  street  which  now  leads  to  the  high  school. 
It  was  a  fair  example  of  the  ecclesiastical  architect- 
ure of  New  England  in  the  eighteenth  century.  In 
its  outward  appearance  it  was  almost  the  same  as 
the  meeting  house  which  the  town  of  Wayland  has 
wisely  retained  to  this  day.  For  whatever  artistic 
defects  the  old  New  England  meeting  house  had, 
and  however  plain  and  bare  it  appeared,  it  was  one 
of  the  best  arrangements,  so  far  as  acoustic  prop- 
erties are  concerned,  ever  devised.  The  interior  of 
the  old  meeting  house  was  of  the  usual  type.  The 
galleries  filled  three  sides,  and  the  pulpit  was  made 
high  with  reference  to  them.  The  seats  were 
movable,  so  that  when  the  people  rose  to  pray  they 
were  lifted  up,  and  when  the  long  prayer  was  at  last 

69 


The  First  Parish  of  Weston 

ended,  they  came  down  with  a  simultaneous  bang 
which  formed  a  sort  of  supplementary  Amen.  In 
Doctor  Kendal's  time,  and  probably  before  it,  the 
minister  at  the  close  of  the  service  came  out  of  the 
pulpit,  took  his  wife  on  his  arm,  and  together  they 
passed  down  the  aisle,  bowing  to  the  standing 
members  of  the  congregation  as  they  moved  along. 
Then  the  magnates  of  the  town  left  their  seats, 
and  after  them  the  rest  of  the  people.  But  in  spite 
of  all  this  stately  decorum  certain  incidents  which 
occurred  show  that  human  nature,  in  some  of  its 
manifestations,  was  by  no  means  suppressed.  At 
one  time  in  the  ministry  of  Doctor  Kendal  a  young 
man  was  elected  clerk  of  the  parish.  One  of  his 
duties  was  to  read  after  the  sermon  the  intentions 
of  marriage.  At  some  social  gathering  his  friends 
dared  him  to  read  some  notices  of  this  kind  which 
were  unauthorized  by  the  parties  named  in  them. 
So  one  Sunday,  when  Doctor  Kendal  was  absent, 
our  young  clerk,  with  a  roguish  twinkle  in  his  eye 
that  showed  he  was  up  to  some  mischief,  rose  and 
read  a  few  proper  notices  and  then  read  two  or 
three  which  were  either  ridiculous  or  preposterous. 
His  young  friends  listened  with  delight,  but  the 
old  ladies  were  filled  with  indignation,  and  told 
him,  what  was  no  doubt  true,  that  if  Doctor  Ken- 
dal had  been  there  he  would  not  have  dared  to  do 
such  an  outrageous  thing.  Probably  people  remem- 
bered that  incident  long  after  the  sermon  and 
preacher  of  the  day  had  been  forgotten.  At  an- 
other time  a  man,  who  was  somewhat  deaf,  had 
been  made  a  justice  of  the  peace.  As  he  sat  the 
next  Sunday  morning  in  his  seat  among  the  town 
dignitaries  he    was    inflated   with   the  sense  of  his 

70 


The  First  Parish  of  Weston 

importance,  and  was  resolved  to  magnify  his  office. 
Suddenly,  while  Doctor  Kendal  was  preaching,  a 
noise  like  that  of  thunder  was  heard.  Our  new 
magistrate  thought  his  opportunity  had  come.  Ris- 
ing from  his  seat,  he  called  out  in  the  most  im- 
pressive tones:  "Reverend  Sir,  desist."  Then, 
when  the  minister  had  desisted,  he  said :  "  Whoever 
it  was  that  fired  off  a  gun  in  this  meeting  house,  let 
him  be  brought  before  me  to-morrow  morning  at 
ten  o'clock."  But  after  a  while  his  friends  gathered 
round  him  and  made  him,  in  spite  of  his  deafness, 
understand  that  no  gun  had  been  fired,  and  that 
the  noise  had  been  caused  by  Black  Bet,  who 
weighed  two  hundred  and  fifty  pounds,  falling  on 
the  floor  of  the  gallery  in  a  fit.  In  no  way  daunted, 
our  magistrate  rose  again  and  said :  "  If  what  I 
thought  happened  had  happened  what  I  did  was 
right  and  proper.     Reverend  Sir,  proceed." 

The  pulpit  of  this  old  meeting  house  was  occupied 
from  1751,  to  1814,  by  two  ministers.  Reverend 
Samuel  Woodward  and  Reverend  Samuel  Kendal. 
During  these  years  a  change,  slow  but  sure,  was  taking 
place  in  the  religious  thought  and  life  of  New  Eng- 
land. In  the  first  half  of  this  period  orthodoxy  or 
Calvinism  was  still  rigidly  maintained,  but  rather  as 
a  memory  of  the  past  than  as  a  possession  of  the 
present.  The  old  formulas  were  repeated,  but  with 
little  enthusiasm.  In  the  second  half  of  this  period 
doubt  or  uncertainty  with  regard  to  some  of  the 
time-honored  doctrines  was  making  its  way  among 
many  ministers.  These  doubts,  however,  found  little 
or  no  public  utterance.  Doctrines  in  which  ministers 
no  longer  heartily  believed  were  not  mentioned,  so 
that  what  they  did  not  say  was  often  more  signifi- 

71 


The  First  Parish  of  Weston 

cant  than  what  they  did.  Each  of  the  Weston 
ministers  was  a  representative  of  the  rehgious  condi- 
tion of  the  time  at  which  he  served  this  church. 
Mr.  Samuel  Woodward,  who  was  minister  from 
September  25,  1751,  to  October  5,  1782,  was  born 
in  the  town  of  Newton,  February  1,  1727.  His  par- 
ents, Ebenezer  Woodward  and  Mindwell  Stone,  were 
also  natives  of  the  same  town.  The  family  was  an 
old  and  honored  one.  Mr.  Woodward  graduated  at 
Harvard  College  in  1 748,  and  at  the  age  of  twenty- 
four  he  became  the  minister  of  Weston,  having  been 
chosen  by  a  unanimous  vote.  Evidently  in  those 
days  youth  was  just  as  popular  as  it  is  now.  His 
letter  with  regard  to  his  call  shows  less  of  the  heed- 
less enthusiasm  of  youth  and  more  of  the  prudence 
of  experience  than  would  be  expected  from  so  young 
a  man.  Like  a  wise  person  he  consulted  with  his 
friends,  for  he  says :  "  Friends  tell  me  that  I  can  by 
no  means  live  within  your  offers."  The  parish 
agreed  with  this  view  of  the  matter  and  gave  him 
what  he  deemed  sufficient  for  his  needs.  Soon  after 
his  settlement  in  Weston,  on  January  1 1,  1753,  Mr. 
Woodward  was  married  to  Miss  Abigail  Williams,  a 
daughter  of  the  Reverend  Warham  Williams,  the 
minister  at  Waltham,  who  was  himself  son  of  the 
Reverend  John  Williams  of  Deerfield,  who  had  been 
carried  away  with  his  family  into  captivity  in  1704. 
Mr.  Woodward  and  his  wife  had  a  family  of  twelve 
children.  Most  of  them,  however,  died  very  early. 
His  oldest  son,  Samuel,  who  graduated  at  Harvard 
College  in  1776,  served  as  a  surgeon  in  the  Ameri- 
can army,  and  afterward  practised  medicine  at  New- 
burg,  New  York.  He  was  married  in  February, 
1784,  and  died  March  29,  1785,  leaving  a  son,  who 

72 


The  First  Parish  of  Weston 

died  soon  after  him.  Mr.  Woodward's  third  son, 
Cyrus,  entered  Harvard  and  died  there  during  his 
sophomore  year,  September  lo,  1782.  His  fourth 
son,  Warham,  was,  in  later  Hfe,  in  business  in  Charles- 
ton, South  Carolina,  but  left  no  children.  Mr. 
Woodward  had  no  grandchildren  to  bear  his  name. 
His  daughters,  Abigail  and  Miranda,  became  the 
wives  of  his  successor.  Doctor  Kendal,  and  their 
descendants  are  at  this  day  living  in  Weston  and 
Newton.  The  house  which  Mr.  Woodward  built 
and  in  which  he  lived  is  the  one  now  occupied  by 
Brenton  H.  Dickson,  Esquire.  Mr.  Woodward  lived 
and  labored  at  a  time  when  the  energy  and  intensity 
of  the  movement  begun  by  Edwards  and  inspired 
by  Whitefield  were  almost  exhausted.  People  were 
ready  to  settle  down  into  a  comfortable  routine,  and 
to  accept  the  orthodox  standards  without  being  very 
strenuous  about  them.  The  work  of  the  average 
minister  consisted  in  preaching  sermons  which  stated, 
in  the  customary  manner,  what  people  accepted  as 
a  matter  of  course,  and  in  attending  to  the  duties 
which  usually  belonged  to  his  office.  Mr.  Wood- 
ward seems  to  have  been  adapted  by  the  constitution 
of  his  nature  to  his  environment.  He  was  not  ex- 
pected to  be  striking  or  original,  and,  so  far  as  our 
knowledge  goes,  he  never  disappointed  expectation. 
He  never  startled  his  hearers  with  novelties,  nor  did 
he  puzzle  his  own  brain  or  theirs  with  discussions  of 
abstruse  problems.  If  we  may  judge  him  by  his 
letter  accepting  his  call  to  Weston,  and  his  only 
printed  sermon,  he  had  the  gift  of  continuance  with 
few  or  none  of  the  graces  of  style.  In  this  respect, 
however,  he  was  like  all  his  contemporaries.  He 
seems  to  have  been  a  man  who  was  sincerely  and 

73 


The  First  Parish  of  Weston 

earnestly  devoted  to  his  chosen  work.  He  was  not 
eloquent  in  the  pulpit,  perhaps  never  cared  to  be  so, 
but  he  was  amiable  in  temper  and  gracious  in  man- 
ner everywhere.  Those  who  knew  him  seem  to  have 
liked  him,  and  that  was  everything  in  a  small  parish 
and  in  a  time  when  people  lived  in  more  permanent 
relations  than  they  do  in  these  days  of  long  vaca- 
tions and  frequent  migrations.  His  personality  must 
have  been  attractive  to  win  and  hold  the  respect  and 
affection  of  his  parish,  as  we  are  told  he  did.  No 
one,  however,  seems  to  have  remembered  any  par- 
ticular remark  he  made,  or  any  particular  thing  he 
did.  He  lived  in  Weston  thirty-one  years,  but 
although  I  knew  his  two  granddaughters  well,  and 
saw  them  often,  I  cannot  recall  a  single  incident  they 
related  about  him.  The  reason  is  that  he  always 
said  and  did  what  was  expected  of  him,  and  the  ex- 
pected is  always  easily  forgotten.  It  is  creditable 
to  him  that,  in  his  simple,  sincere,  and  conventional 
way,  he  has  left  the  impression  of  a  faithful  and  loving 
soul  in  the  memories  of  those  who  knew  him.  The 
stream  that  glides  unnoticed  through  the  land  carries 
none  the  less  a  blessing  in  its  course.  There  are, 
however,  two  or  three  incidents  in  Mr.  Woodward's 
ministry  which  tell  us  something  of  the  man.  He 
was  the  minister  of  Weston  during  the  Revolutionary 
war.  On  the  morning  of  April  19,  1775,  a  company 
of  one  hundred  men  assembled,  it  is  said,  in  front  ox 
the  house  of  Captain  Lamson,  which  stood  where  the 
farm-house  of  Mr.  George  C.  Davis  now  stands. 
There  Mr.  Woodward  offered  prayer,  and  then  tak- 
ing a  gun  he  fell  into  the  ranks  to  march  with  his  fel- 
low townsmen  to  the  aid  of  the  embattled  farmers  who 
were  struggling  for  national  independence  at  Con- 

74 


The  First  Parish  of  Weston 

cord,  showing  by  this  act,  as  the  old  record  states,  that 
he  meant  "  to  put  his  preaching  into  practice."  He 
rendered  active  service  for  one  day  and  then  returned 
to  his  pulpit.  In  September,  1776,  he  read  the 
Declaration  of  Independence  in  the  meeting  house. 
This  was  done  in  obedience  to  the  order  of  the 
council,  but  we  may  feel  sure  that  Mr.  Woodward 
would  have  read  it  without  any  command. 

Another  incident  of  his  life,  of  a  more  personal 
nature,  occurred  at  the  close  of  his  ministry.  His 
son,  Cyrus,  a  promising  youth  of  nineteen,  a  mem- 
ber of  the  sophomore  class  at  Harvard,  suddenly 
died  of  a  fever  on  September  10,  1782.  The  Sun- 
day after  his  interment  Mr.  Woodward  preached 
his  funeral  sermon.  His  subject  was :  "  Submission 
to  the  Providence  of  God  a  Christian  Duty,"  from 
the  text :  "  The  Lord  gave  and  the  Lord  hath 
taken  away ;  blessed  be  the  name  of  the  Lord." 
Job  i.  21.  It  is,  so  far  as  its  form  and  phrasing  are 
concerned,  a  very  ordinary  sermon,  no  better  than 
many  which  before  had  made  little  impression.  But 
the  circumstances  under  which  it  was  spoken  endow 
it  with  life  and  reality.  In  this  sermon  a  father's 
heart  throbs  with  sorrow  for  his  son,  as  he  seeks  to 
impart  the  comfort  which  he  himself  needs  so  much. 
The  reader  of  the  sermon,  even  now,  more  than  a 
hundred  years  after  it  was  spoken,  feels  the  pathetic 
note  in  one  of  its  opening  sentences :  "  Submission 
eases  the  mind,  and  mitigates  that  sorrow  that 
otherwise  is  ready  to  oppress  and  sink  the  heart." 
The  preacher  had  said,  using  the  words  attributed 
to  David  on  the  death  of  his  child :  "  I  shall  go  to 
him,  but  he  shall  not  return  to  me."  The  words 
were  prophetic,  for  the  minister  had  preached  his 

75 


The  First  Parish  of  Weston 

last  sermon.  In  a  few  days  he  was  taken  with  a 
fever,  and  on  October  5,  1 782,  passed  to  where  God 
had  called  his  dear  one  on.  He  lies  buried  in  the 
cemetery  of  the  town  of  Weston,  and  a  memorial 
tablet  records  his  virtues.  In  his  centennial  discourse 
Doctor  Kendal,  who  was  his  successor  in  the  min- 
istry, says :  "  He  died  greatly  beloved  and  lamented 
by  the  people  of  his  charge,  by  his  brethren  in 
office,  and  by  an  extensive  circle  of  acquaintance. 
His  memory  is  yet  dear  to  many  of  this  society." 

Samuel  Kendal,  who  succeeded  Mr.  Woodward, 
was  born  July  11,  1753.  He  is  the  first  minister  of 
Weston  of  whom  we  have  distinct  and  vivid  re- 
membrance. Those  who  preceded  him  seem  like 
shadows,  but  he  stands  before  us  a  well-defined  and 
robust  figure.  We  know  him  as  a  strong  man  who 
wrestled  with  the  hard  conditions  of  his  life,  and 
prevailed. 

He  seems  to  have  inherited  the  vigor  of  his  con- 
stitution from  his  father,  Elisha  Kendal,  who  sur- 
vived his  son  ten  years,  and  who  died  at  the  great 
age  of  ninety-nine.  It  is  said  that  when  he  was 
ninety  he  walked  from  Weston  to  Salem  in  one 
day.  It  may  be  due  to  his  influence  that  Doctor 
Kendal  resolved  in  early  youth  to  become  a  min- 
ister, for  he  was  a  simple-hearted,  deeply  religious 
man,  who  always  loved  to  remember  that  he  had 
been  converted  under  the  preaching  of  Whitefield. 
When  Doctor  Kendal  was  nineteen  he  had  saved 
enough  money  from  his  earnings  to  purchase  his 
freedom,  and  started  at  once  from  Nova  Scotia, 
whither  his  father  had  removed  from  New  England, 
for  Massachusetts,  in  order  there  to  pursue  his 
studies.     He  crossed  the  Bay  of  Fundy  in  a  boat  so 

76 


Tombstone  of  Reverend  Samuel  Woodward. 


The  First  Parish  of  Weston 

small  that  he  was  able  to  carry  it.     He  studied  in 
Sherborn,  his  birthplace,  until  he  was  ready  to  enter 
Harvard.     But  the  Revolutionary  war  broke  out, 
and  he  abandoned  his  studies  to  become  a  soldier. 
When  he  had  served  several  years  in  the  continental 
army  he  re-entered  Harvard  and  graduated   in  the 
class  of  1782.     While  in  college  he  supported  him- 
self by  working  at  odd  times  as  a  farm  laborer  and 
by  teaching  school  at  Waltham  in  his  vacations. 
He  either  earned  so  much,  or  lived  so  frugally,  that 
on  the  day  he  left  college  he  had  paid  all  his  debts 
and  had  two  hundred  dollars  left.     He  was  thirty 
years  old  when  he  was  settled  as  minister  of  Weston. 
The  hard  work,  begun  in  early  youth,  was  never  sus- 
pended.    He  not  only  maintained  himself,  but  his 
father  and  sisters.     To  do  this,  he  not  only  served 
the  parish  by  preaching  two  sermons  every  Sunday 
and  by  meeting  all  the  calls  that  are  apt  to  be  made 
upon  a  minister,  but  he  also  carried  on  the  work  of  a 
small  farm,  and  prepared  young  men  for  college.    For 
all  that,  great  capacity  for  hard  work  was  required. 
But  in  attending  to  various  outside  duties  he  did  not 
neglect  the  work  of  his   profession.     His  sermons 
were  marked  by  more  than  usual  ability,  so  that  he 
was  in  constant  demand  for  public  occasions.  Many 
of  his  sermons  were  printed  and  bear  witness  to  his 
practical   wisdom    and   his   command   of  effective 
speech.     They  must  have  been   interesting  to  the 
audiences  to  whom  they  were  spoken.     A  series  of 
seven  sermons,  preached  to  young  people,  was  pub- 
lished in  a  volume  in   1809.     Although  the  state- 
ment of  the  doctrines  in  them  lacks  definiteness,  and 
although  they  assume  a  state  of  thought  and  feeling 
that  has  long  since  vanished,  they  still  indicate  that 

77 


The  First  Parish  of  Weston 

the  preacher  had  a  clear  view  of  certain  facts  of 
human  experience.  Here  is  a  statement  which  is 
eternally  true  :  "  My  friends,  be  persuaded  to  try 
and  prove  your  hearts  by  this  rule  and  not  to  trust 
to  sudden  impulses,  to  transient  feelings,  which  are 
not  accompanied  and  followed  with  rational  piety 
and  practical  goodness.  You  may  be  assured  that 
unless  you  bring  forth  the  fruits  of  righteousness  you 
have  no  internal  principle  of  holiness.  .  .  .  Be- 
ware of  taking  that  for  true  religion  which  is  only 
the  sudden  and  transient  effect  of  animal  passion." 

His  election  sermon  preached  May  30,  1804,  is  a 
thoughtful,  impressive,  and  suggestive  discussion  of 
the  theme :  "  That  religion  and  the  moral  and 
social  virtues  of  which  that  is  the  great  spring,  are, 
under  God,  the  life  and  security  of  a  free  people." 
The  sermon  reads  well  to-day,  and  of  how  few  ser- 
mons can  that  be  said  almost  a  century  after  they 
were  spoken.  The  sermon  throughout  is  marked 
by  elevation  of  tone,  and  closes  with  unusual  elo- 
quence. Here  is  a  sentence  which  has  more  sig- 
nificance to-day,  perhaps,  than  it  had  when  spoken : 
"  The  ideas  of  some  seem  to  have  been  that  there 
must  be  a  system  of  political  morality  established, 
whose  object  shall  be  to  fix  certain  rules  of  social 
duty  to  the  observance  of  which  all  shall  be  obliged 
by  the  authority  of  the  state.  But  if  such  system  is 
to  rest  solely  on  the  authority  of  human  laws,  and 
to  be  the  result  of  human  wisdom  only,  its  fitness 
will  always  be  liable  to  doubts,  and  a  violation  of 
its  principles  and  rules  thought  no  great  crime." 

His  sermon  preached  at  the  ordination  of  the 
Reverend  Isaac  Allen  is  a  good  statement  of  his 
ideal  of  the  minister's  life  and  work.     It  contains 

78 


The  First  Parish  of  Weston 

passages  which  give  a  glimpse  of  the  thoughts  of 
the  hearts  of  many  ministers  at  that  time :  "  It  is 
the  privilege  of  all  and  the  special  duty  of  every 
minister  to  take  his  account  of  the  religion  he  pro- 
fesses and  teaches,  not  from  human  creeds,  but  from 
the  oracles  of  God.  The  peculiar  doctrines  of  the 
gospel,  those  which  distinguish  Christianity  from 
every  other  system  of  religion  and  morality,  faith- 
fulness obliges  him  to  teach  and  enforce  by  the 
proper  authority,  the  word  of  Christ  and  of  his 
apostles.  They  must  not  be  corrupted  by  human 
refinements.  As  they  are  found,  they  should  be 
stated,  without  distorting  their  features,  on  the  one 
hand,  by  a  metaphysical  subtlety  which  will  conform 
them  to  a  favorite  system  of  speculative  opinions ; 
and  without,  on  the  other  hand,  explaining  away 
their  natural  meaning  to  accommodate  them  to 
what  some  choose  to  call  a  liberal  way  of  thinking. 
It  is  apprehended  that  we  are  in  danger  of  opposite 
extremes,  each  of  which  strengthens  and  renders 
the  other  more  injurious,  and  that  they  combine 
their  influence  to  lessen  in  the  minds  of  men  the 
credit  of  the  gospel.  The  faithful  minister,  avoid- 
ing both,  will  preach  as  the  truth  is  in  Jesus." 

The  Century  Sermon  is  a  painstaking  and  com- 
plete account  of  the  origin  and  growth  of  the  town 
and  church  of  Weston.  It  is  inspired  by  Doctor 
Kendal's  love  and  esteem  for  the  parish  which  he 
had  honored  by  his  long  and  faithful  and  distin- 
guished service. 

In  his  excellent  account  of  Doctor  Kendal,  in 
his  Annals  of  the  American  Pulpit^  Doctor  Sprague 
gives  a  complete  list  of  Doctor  Kendal's  published 
writings.     There  are  also  three  sermons  in  MS.,  one 

79 


The  Fmt  Farish  of  Weston 

of  which  was  preached  at  Weston,  December  29, 
1 799  :  "  The  sabbath  after  the  news  of  General 
Washington's  death  arrived  among  us."  The  text 
is  from  2  Samuel  iii.  38 :  "  Know  ye  not  that 
there  is  a  prince  and  a  great  man  fallen  this  day 
in  Israel "?  "  It  begins  with  the  following  words  : 
"  How  melancholy,  how  deeply  afflicting  to  every 
true  American,  is  the  thought,  that  the  great,  the 
illustrious  Washington  is  no  more  I  How  unwill- 
ing we  are  to  realize  the  sad,  the  painful  truth. 
What  feelings  does  it  awake  in  the  heart  of  sensibil- 
ity to  think  that  death  hath  despoiled  such  greatness 
and  triumphed  over  so  much  goodness!"  These 
MSS.  and  nearly  all  these  printed  sermons  are  in 
the  possession  of  his  granddaughters,  Mrs.  Knox 
and  Miss  Maria  Jane  Marshall.  It  is  to  be  hoped 
that  all  of  them  may  be  found  and  preserved.  Such 
documents  are  becoming  more  rare,  and  therefore 
every  year  more  valuable,  to  the  local  historian. 

Doctor  Kendal,  from  all  that  we  hear  of  him,  was 
a  man  with  whom  everybody  instinctively  felt  it 
was  not  prudent  to  trifle.  Doctor  Sprague  says  he 
was  commanding  and  impressive,  while  Doctor 
Kendall,  of  Plymouth,  speaks  of  his  "  large,  firmly 
built  frame,"  and  his  "  commanding  and  dignified 
appearance."  He  dominated  everywhere,  not  merely 
by  virtue  of  his  oflBce,  but  by  the  force  of  his  char- 
acter. Some  incidents  in  his  life  reveal  him  better 
than  any  words.  An  old  man  came  to  his  home, 
which  stood  on  the  place  now  occupied  by  Francis 
B.  Sears,  Esquire,  to  be  married  to  his  second  wife. 
When  Doctor  Kendal  asked  him  to  stand  up  he 
grumbled  and  said :  "  It  seems  to  me  this  is  a  new 
fashion."     "  New  or  not,"  was  the  reply,  "  you  will 

80 


The  First  Parish  of  Weston 

be  married  that  way  or  not  at  all,"  and  the  man 
was  married  that  time  standing.  One  Sunday  af- 
ternoon a  man  was  driving  through  the  town  in 
violation  of  the  law.  Doctor  Kendal  met  him 
and  commanded  him  to  stop,  but  he  kept  on. 
Then  the  minister  took  the  horses  by  the  reins  and 
stood  in  front  of  them  until  the  sun  had  set.  Not 
until  then  did  he  allow  him  to  continue  his  jour- 
ney. During  his  ministry  Methodist  preachers  began 
to  come  into  the  town  and  to  hold  their  meetings  in 
private  houses.  No  doubt  they  were  earnest  and 
devoted  men,  but  it  must  be  confessed  that  their  zeal 
was  often  untempered  by  courtesy.  One  of  them  in 
particular  was  in  the  habit  of  speaking  of  the  minis- 
ters of  the  established  church  of  New  England  as 
"  dumb  dogs  who  could  not  bark."  Doctor  Kendal 
determined  to  attend  one  of  these  meetings.  But 
when  he  got  there  the  courage  of  the  Methodist 
preacher  failed  him.  He  could  not  face  the  majestic 
presence  of  that  parish  minister,  and  for  once  at 
least  he  himself  could  not  bark.  Another  story 
told  me  by  his  oldest  daughter,  Mrs.  Marshall,  shows 
how  impressive  his  pulpit  manner  was.  One  Sun- 
day afternoon  a  great  thunder-storm  was  impending, 
and  he  read  a  hymn  appropriate  to  the  occasion,  in 
such  a  way  that  people  trembled  as  if  awed  by  the 
presence  of  God. 

But  with  all  his  dignity  of  bearing  Doctor  Ken- 
dal was  a  man  of  gracious  manner.  Doctor  Sprague 
speaks  of  his  fine  social  qualities,  and  of  his  evi- 
dent desire  to  interest  and  gratify  the  boy  of  fifteen 
who  happened  to  be  his  guest,  and  calls  him  "  one 
of  the  most  genial  and  pleasant  of  men."  There  are 
evidences  that  he  had  a  sense  of  humor,  which  no 

8i 


The  First  Pansh  of  Weston 

doubt  helped  him  to  bear  the  trials  of  life.  On  the 
night  of  February  19,  1791,  his  house  was  burned 
to  the  ground  and  everything  in  it  consumed.  As 
he  looked  on  and  saw  his  manuscripts  going  up 
in  the  flames,  he  remarked  that  for  once  at  least  his 
sermons  were  able  to  give  light.  This  remark  reveals 
much  of  his  nature. 

It  is  not  easy  to  decide  just  where  Doctor  Ken- 
dal theologically  belonged,  his  doctrinal  expres- 
sions are  indeterminate.  In  his  sermons  he  declares 
man's  inability  and  his  consequent  need  of  divine 
grace  and  pardon.  He  indicates  his  belief  in  the 
fall  of  man.  He  has,  he  says,  "fallen  from  his 
original  dignity."  He  also  speaks  of  his  need  of 
redemption  through  Jesus  Christ,  but  that  redemp- 
tion seems  to  consist  in  man  "copying  after  the 
moral  perfections  of  the  Saviour  of  the  world." 
There  is  no  expression  anywhere  in  regard  to  the  re- 
lation of  Jesus  to  God,  and  none  in  regard  to  the 
nature  of  his  atoning  work.  His  idea  of  seeking 
God  is  wholly  practical :  "  But  how,  it  may  be  asked, 
are  we  to  seek  *?  I  answer  by  breaking  off  your  sins  by 
righteousness,  and  your  iniquities  by  turning  to  the 
Lord ;  by  ceasing  to  do  evil,  and  learning  to  do  well ; 
by  setting  the  Lord  always  before  your  face ;  by  the 
exercise  of  faith,  repentance,  and  watchfulness;  by 
humiliation,  prayer,  and  supplication;  by  exerting 
all  your  powers  to  avoid  sin  and  to  honor  God  and 
keep  his  commandments,  imploring  his  gracious 
assistance  in  every  duty,  and  his  acceptance  through 
the  mediator."  (Sermons,  pp.  76-77.)  His  temper 
was  pre-eminently  practical  and  not  philosophical. 
The  characterization  of  Doctor  Kendall,  of  Ply- 
mouth, is  judicious  and  accurate  :  "  His  mind  was 

82 


The  F&st  Parish  of  Weston 

vigorous,  comprehensive,  and  well  stored,  but  he  was 
much  more  at  home  in  the  region  of  common  sense 
and  practical  thought  than  of  philosophical  specula- 
tion." He  looked  at  life  with  honest  straightfor- 
wardness and  saw  it  as  it  was  without  much  con- 
scious reference  to  theories  or  dogmas.  What  was 
real  to  himself  he  said ;  all  else  he  left  unspoken. 

Doctor  Sprague,  when  he  was  preparing  his  An- 
nals of  the  American  Pulpit^  wanted  to  place  him 
among  the  Trinitarian  Congregationalists,  but 
finally  concluded  not  to  do  so.  The  fact  that  he 
received  his  degree  of  D.D.  from  Yale  College  in 
1806,  shows  that  he  was  not  regarded  as  out  of  ac- 
cord with  the  ancient  orthodoxy  of  New  England. 
But  that  he  inclined  to  the  side  of  theological  free- 
dom is  evident  in  his  Century  Serjnon.  At  that 
time,  when  many  were  attempting,  in  the  interest  of 
the  old  doctrinal  views,  to  establish  an  organization, 
called  the  consociation,  which,  unlike  the  time- 
honored  council,  should  have  judicial  authority. 
Doctor  Kendal  inveighed  against  it:  "As  St.  Paul 
said  to  the  Philippians :  '  Beware  of  the  concision,' 
I  say  unto  you  brethren :  Beware  of  consociation. 
Never  suffer  this  engine  to  enter  within  the  walls  of 
this  church."  Doctor  Lamson,  who  was  brought 
up  in  his  church,  says :  "  I  remember  that  when  I 
went  to  Andover  to  complete  my  preparation  for 
college,  and  heard  Doctor  Griffin,  Doctors  Woods 
and  Stuart,  and  others  preach,  the  views  were  ab- 
solutely new  to  me.  I  had  never  heard  anything 
of  the  kind  from  Doctor  Kendal  or  from  those 
who  occupied  his  pulpit  by  exchange."  His  own 
children  did  not  know  his  theological  position. 
When  his  daughter  Abigail,  afterward  Mrs.  Samuel 

83 


The  First  Parish  of  Weston 

Hobbs,  visited  Hartford,  Connecticut,  and  was 
asked,  by  some  of  the  ladies  she  met  there,  whether 
her  father  was  an  Arian  or  a  Calvinist,  she  was  un- 
able to  answer.  On  her  return,  when  she  told  her 
father  how  ashamed  she  was  not  to  know  which  of 
these  titles  belonged  to  him,  he  said :  "  My  daughter 
I  am  glad  you  didn't  know.  I  don't  want  to  wear 
any  party  label.  I  suppose  I  am  a  moderate  Cal- 
vinist." In  this  case,  as  in  many  others,  it  is  prob- 
able there  was  a  maximum  of  moderation  and 
a  minimum  of  Calvinism.  Perhaps  Doctor  Kendal 
himself  was  not  aware  where  he  really  belonged. 
He  had  moved  on  into  a  new  realm  of  thought 
and  feeling  with  those  around  him,  without  know- 
ing it,  like  those  of  whom  Swedenborg  tells  us, 
who  were  in  the  other  world  while  all  the  time 
they  were  thinking  they  were  in  this. 

One  so  strong  and  well  as  Doctor  Kendal  might 
have  expected  to  attain  to  great  age.  He  had 
never  seemed  more  vigorous  than  when  in  1813,  ^^ 
preached  his  centennial  sermon.  In  the  thirty  years 
of  his  ministry  he  had  been  absent  only  one  Sunday 
from  public  worship.  But  he  seemed  to  have  a 
premonition  of  the  approaching  end.  He  speaks 
as  one  about  to  depart,  and  says  of  himself :  "  The 
time  is  fast  approaching  when  the  lips  of  the  present 
speaker  will  be  closed.  He  does  not  expect  to 
attain  to  the  days  of  the  years  of  his  fathers,  to 
whom  long  life  has  been  granted." 

This  was  in  1813.  In  1814,  he  attended  the 
ordination  services  of  Edward  Everett,  as  minister 
of  Brattle  Street  Church,  Boston,  and  while  there 
became  ill  of  typhus  fever  and  died  on  February 
16,  1814.     That  he  had  done  his  life  work  wisely 


The  First  Faruh  of  Weston 

and  well  is  shown  in  the  fact  that  he  had  so  im- 
bued his  people  with  the  spirit  of  the  new  vision 
then  breaking  upon  New  England  that,  when  it  ap- 
peared, they  were  ready,  without  controversy  and 
without  division,  to  enter  into  the  life  and  thought 
to  which  it  summoned  them. 


85 


REVEREND  JOSEPH   FIELD,  D.D. 
By  Charles  Henry  Fiske,  Esquire 

THE  fourth  minister  regularly  ordained  and 
settled  over  this  parish  was  Joseph  Field, 
junior,  the  successor  of  Reverend  Doctor  Kendal. 
His  active  pastorate  extended  over  a  period  of  just 
fifty  years,  one  quarter  of  the  term  of  the  existence 
of  this  church,  the  longest  service  of  any  minister 
here.  At  the  end  of  this  time  he  sent  in  his  resig- 
nation, and  continued  thereafter  pastor  emeritus 
until  his  death,  some  four  years  later. 

His  father  was  Deacon  Joseph  Field,  of  the  New 
South  Church  in  Boston,  Church  Green,  a  well  to 
do  Boston  merchant  engaged  in  the  shipping  trade, 
principally  w^ith  Russia,  a  member  of  the  firm  of 
Wales  &  Field,  which  had  its  warehouse  on  Long 
Wharf  He  married  Elizabeth  Wales,  widow  of 
Thomas  Bigelow  of  Providence,  Rhode  Island,  a 
relation  of  his  partner.  They  had  four  children,  the 
third  child  and  only  son  being  the  minister,  the  sub- 
ject of  this  memoir. 

The  father  was  a  typical  gentleman  of  the  old 
school,  particularly  strenuous  in  retaining  the  old 
style  of  dress,  in  small  clothes,  which  he  wore  until 
his  death.  It  is  said  that  on  one  occasion,  while 
attending  a  ministers'  meeting  at  his  son's  house  in 
Weston,  he  discovered,  among  the  guests.  Rever- 
end Doctor  Ezra  Ripley,  the  Concord  minister,  the 

86 


Reverend  Joseph  Field,   D.D. 


The   First  Parish  of  Weston 

only  other  person  present  dressed  in  the  same  old- 
fashioned  manner;  and  these  two  old  gentlemen 
were  so  affected  by  the  circumstance  that  they  ran 
forward,  embraced  and  kissed  each  other.  Joseph 
Field,  senior,  died  May  l6,  1837. 

The  Field  family  is  of  English  descent;  the  sup- 
posed first  ancestor  to  come  to  this  country  to  settle 
was  Zechariah  Field,  born  in  Ardsley,  Suffolk 
County,  England,  about  the  year  1600,  who  emi- 
grated in  1630,  lived  originally  in  Dorchester,  and 
after  several  changes  of  residence  finally  took  up  his 
abode  in  Hatfield,  Connecticut,  where  he  died  about 
.1666.  From  this  Zechariah,  or  one  of  his  brothers, 
the  Joseph  Field  branch  of  the  family  is  supposed 
to  be  descended. 

Zechariah's  grandfather  was  Sir  John  Feld  or 
Field,  of  Ardsley,  who  was  knighted  for  his  astro- 
nomical discoveries,  and,  as  a  recognition  of  his  ser- 
vices to  the  cause  of  science,  the  following  crest  was 
granted  to  him  September  21,  1558:  "A  dexter 
arm  issuing  out  of  clouds  proper  fessways,  habited 
gules,  holding  in  the  hand  also  proper,  a  sphere  or." 
The  arms  consisted  of  sheaves  of  wheat  on  a  plain 
groundwork,  evidently  a  play  upon  the  name,  wheat 
being  one  of  the  chief  products  of  fields.  This  coat 
of  arms,  with  the  crest,  is  engraved  upon  some  of 
the  old  family  silver  now  in  the  possession  of  the 
children  of  the  minister  Field. 

Joseph  Field,  junior,  was  born  in  Boston,  Decem- 
ber 8,  1 788.  On  reaching  the  proper  age  he  became 
a  member  of  his  father's  church,  the  New  South. 
He  attended  the  well  known  and  fashionable  classi- 
cal school  of  the  day  in  Boston,  kept  by  the  Rev- 
erend John  Sylvester  John  Gardiner,  at  the  time 

87 


The  First  Parish  of  Weston 

assistant  rector  of  Trinity  Church  in  Boston.  From 
this  school  he  entered  Harvard  College  in  1805,  and 
was  graduated  in  the  class  of  1809,  one  of  the  small- 
est classes  in  numbers  for  several  years  before  or  af- 
ter, but  which  contained  some  distinguished  persons. 
He  outlived  all  but  two  of  his  classmates,  and  strange 
to  say,  both  of  the  survivors  were  ministers. 

Very  little  is  known  of  his  college  life,  except 
that  he  devoted  much  of  his  spare  time  to  music, 
of  which  he  was  very  fond.  He  was  a  remarka- 
ble flutist  and  a  good  singer.  This  naturally  threw 
him  into  intimate  relations  with  other  music-lovers, 
among  whom  was  Alpheus  Bigelow,  of  Weston,  the 
founder  and  first  president  of  the  Pierian  Sodality 
of  Harvard  College  and  a  member  of  the  class  of 
1810.  When  the  subject  of  settling  Mr.  Field  in 
Weston  was  under  consideration,  Mr.  Bigelow  ex- 
erted his  influence  in  favor  of  his  intimate  college 
friend,  probably  anticipating  great  pleasure  in  hav- 
ing for  a  neighbor  a  person  with  such  congenial 
tastes. 

Mr.  Field  had  a  gift  for  poetical  composition,  so 
much  so  that  on  his  Commencement  day,  out  of  thir- 
teen parts  assigned,  although  only  twelve  were  given 
out,  Mr.  Field  had  the  fifth,  numerically,  "A  Poem 
in  English  on  Climate,"  eighty  lines  in  length.  He 
composed  several  hymns,  none  of  which,  except 
possibly  the  one  mentioned  later,  is  known  to  be 
now  extant. 

After  graduation,  Mr.  Field  adopted  the  ministry 
for  his  profession,  and  for  that  purpose  studied  with 
Reverend  Doctor  Kirkland,  until  the  latter  became 
President  of  Harvard  College ;  and  thereafter  with 
Reverend  Doctor  William  Ellery  Channing.    At  this 


The  First  Parish  of  Weston 

time  there  was  no  divinity  school  in  Cambridge, 
connected  with  the  college. 

After  finishing  his  studies,  he  received  from  the 
Boston  Association  of  Ministers  the  following  certi- 
ficate to  preach  : 

"Boston,  Sept.  17,  1812. 

"We,  the  members  of  the  Boston  Association  of 
Congregational  Ministers,  having  examined  Mr. 
Joseph  Field  as  to  his  qualifications  to  preach  the 
Gospel,  do  certify  that  from  the  testimony  which  he 
has  produced  from  respectable  sources  of  his  moral 
and  religious  character,  &  from  the  evidence  which 
we  have  now  received  of  his  abilities  and  theologi- 
cal learning,  do  approve  him  as  qualified  for  the 
work  of  the  Christian  ministry.  We  accordingly 
recommend  him  to  the  acceptance  &  employment 
of  the  Churches;  &  cordially  pray  that  his  labors 
may  be  succeeded  by  the  blessing  of  God. 
Per  order  &  in  behalf  of  the  Association, 

John  Lathrop,  Moderator. 
Thomas  Gray,  Scribe." 

Some  time  after  this,  he  received  a  call  to  settle 
over  the  church  in  Portsmouth,  New  Hampshire, 
which  however  he  declined  on  the  ground  that  two 
of  the  members  opposed  him  and  he  preferred  more 
unanimity.  He  also  preached  as  a  candidate  in 
Brattle  Street  Church,  Boston ;  but  Edward  Everett, 
who  was  also  a  candidate,  received  the  call. 

After  the  death  of  Reverend  Doctor  Kendal,  the 
Weston  parish  took  steps  to  secure  a  minister.  At 
first.  Reverend  Joseph  Allen  was  invited  to  supply 
the  pulpit,  and  would  probably  have  received  a  call, 
but  his  health  at  that  time  was  poor,  and  he  felt  un- 

89 


The  First  Parish  of  Weston 

able  to  undertake  the  task.  The  parish  then  invited 
young  Mr.  Field  to  supply  the  pulpit  for  a  few 
Sundays,  and  he  proved  very  acceptable  to  the  mem- 
bers, as  his  qualities  of  mind  well  accorded  with 
their  views  at  the  time. 

The  situation  was  changing ;  the  great  struggles, 
both  in  the  religious  and  the  political  world,  had  in 
a  measure  subsided.  The  church  had  been  torn 
apart  by  internal  dissensions  between  the  conserva- 
tives and  liberals ;  a  struggle  which  was  then  grad- 
ually subsiding.  The  country  at  large  had  expe- 
rienced the  hardships  of  war  to  establish  its 
supremacy.  While  these  disturbing  elements  were 
progressing,  there  was  need  of  a  more  combative 
spirit,  and  a  stronger  controversial  manner  of  thought 
and  action  was  demanded.  War  had  now  ceased, 
and  had  given  way  to  the  simpler  and  more  passive 
qualities.  The  old  fighters  had  served  their  useful- 
ness, and  now  the  dawn  of  peace  appeared  on  the 
horizon. 

To  the  members  of  this  country  parish,  at  the 
time  isolated  as  it  was  from  the  noise  and  bustle  of 
city  life.  Ml  Field,  as  an  apostle  of  peace,  was  very 
acceptable.  At  a  legal  town  meeting  held  Decem- 
ber 27,  1814,  of  which  Isaac  Fiske  was  the  mod- 
erator, and  also  town  clerk,  it  was  "  voted  to  give  Mr. 
Joseph  Field,  junior,  an  invitation  to  settle  in  the 
Gospel  ministry  in  the  town  of  Weston,  and  to 
give  him  as  annual  salary  the  sum  of  eight  hun- 
dred dollars  during  the  time  that  he  shall  be  the 
minister  in  Weston;  and  that  the  moderator  make 
known  to  him  the  doings  of  the  town  relative  to  his 
invitation  to  settle  in  the  ministry  here,  and  the 
salary  proposed  by  them,  and  to  request  his  answers 

90 


The  First  Parish  of  Weston 

thereto ; "  and  the  meeting  was  adjourned  to  Jan- 
uary 9,  1815,  to  receive  his  answer.  The  church 
also  met  on  the  same  date,  and  voted  to  give  him  a 
call.  In  accordance  with  these  votes  the  following 
letter  was  sent  to  him : 

"Weston,  Dec.  27,  1814. 

"  Respected  Sir, 

"  In  compliance  to  a  vote  of  the  town,  as  well  as 
in  the  gratification  of  my  own  wishes,  it  is  my  duty 
to  communicate  to  you  the  result  of  the  proceed- 
ings of  the  Town  and  Church  of  Weston  this  day. 
The  Church  have  voted  to  give  you  a  call,  two 
only  excepted :  the  town  have  concurred  in  the  in- 
vitation, three  only  excepted.  The  objections  in 
Church  and  town  were  not  against  you,  but  found- 
ed in  a  desire  to  hear  you  or  some  other  person 
further.  In  them,  I  will  assure  you,  you  will  ever 
find  friends  and  supporters.  Although  they  voted 
agst  the  call,  they  did  not  agst  the  salary.  The 
town,  three  or  four  excepted,  voted  to  give  you,  in 
case  you  should  accept  their  invitation,  the  annual 
salary  of  eight  hundred  dollars,  to  be  paid  so  long 
as  you  remain  their  minister.  More  unanimity  was 
scarcely  ever  shown  in  the  proceeding  of  any  so- 
ciety in  relation  to  the  settlement  of  a  minister,  than 
we  witnessed  this  day.  We  rejoice  and  congrat- 
ulate ourselves.  I  enclose  you  a  copy  of  the  rec- 
ord of  our  proceedings.  I  ardently  pray  that  you 
will  accept  our  invitation,  and  that  your  acceptance 
will  be  the  commencement  of  a  friendship  here,  to 
be  consummated  in  immortal  felicity. 

I  am.  Sir,  with  sentiments  of  respect. 

Your  friend,  Isaac  Fiske. 

Mr.  Joseph  Field,  jr." 

91 


The  First  Parisli  of  Weston 

The  two  became  next  door  neighbors  and  life- 
long friends  and  companions;  and  the  prayer  as 
expressed  in  the  letter  was  thus  answered. 

Mr.  Field  accepted  the  call,  in  a  letter,  of  which 
the  following  is  a  copy : 

"  Boston,  Jan'y  yth,  1815. 

"  My  Christian  friends : 

"  The  result  of  your  late  meeting  and  the  vote  by 
which  you  express  your  desire  of  my  becoming 
your  pastor  has  been  officially  announced  to  me. 
When  I  consider  the  office  I  am  thus  invited  to  ac- 
cept; the  duties  which  you  are  calling  on  me  to 
perform ;  the  character  which  I  am  to  assume ;  the 
relation  in  which  I  am  to  stand  towards  you ;  my 
mind  is  filled  with  anxiety  and  solicitude.  I  feel 
that  it  is  no  light  matter  to  take  upon  me  the  loads 
of  a  Christian  minister.  I  feel  that  I  am  now  called 
upon  to  decide  a  question  most  important :  the  most 
interesting  in  its  effects  both  to  you  and  to  myself, 
whose  decision  involves  subjects  of  the  highest  con- 
cern ;  consequences  that  extend  beyond  the  grave. 
In  forming  a  connection  so  lasting,  so  solemn,  so 
intimate  as  that  between  a  minister  and  people, 
perhaps  more  time  than  you  have  given  might  have 
been  desired  for  reflection  and  consideration,  but 
the  peace  and  harmony  with  which  you  have  acted, 
and  the  unanimity  which  you  have  shown,  has  pre- 
vented those  difficulties  which  might  otherwise 
have  arisen  in  my  mind,  and,  by  opening  to  me 
the  prospect  of  being  useful  and  successful  in  my 
calling,  has  made  the  path  of  duty  more  plain  and 
easy  before  me.  In  forming  my  determination, 
however,  I  trust  I  have  not  acted  with  rashness, 
nor  been  influenced  by  any  but  the  purest  motives; 

92 


The  First  Parish  of  Weston 

and  it  is  not  without  having  first  seriously  con- 
sidered the  duties  of  the  station  and  deeply  and 
prayerfully  reflected  upon  the  importance  of  the 
subject,  that  I  now,  with  the  approbation  of  those 
whose  opinions  are  ever  to  be  valued  by  me,  and 
impelled  by  the  feelings  of  my  own  heart,  solemnly 
accept  in  the  presence  of  that  being  whose  servant 
I  am  and  whose  cause  I  am  to  defend,  the  invita- 
tion you  have  given  me  to  exercise  over  you  the 
pastoral  charge.  In  doing  this,  I  am  sensible  of 
my  inability  to  fulfil,  so  perfectly  as  I  would  wish, 
the  many  obligations  which  arise  out  of  the  minis- 
terial office,  an  office  which  I  enter  upon  with  more 
diffidence,  when  I  reflect  upon  the  ability  and  faith- 
fulness with  which  he  discharged  its  duties  whose 
labors  I  am  to  continue.  I  tremble  indeed  at  the 
great  and  awful  responsibility  of  the  station.  But 
I  put  my  trust  in  God  and  look  up  to  him  for 
strength,  for  knowledge,  for  help ;  and  I  earnestly 
hope  and  entreat  your  prayers,  my  brethren,  may 
mingle  with  mine,  in  imploring  our  common  fa- 
ther and  friend,  that  he  will  make  me  sufficient  for 
these  things ;  that  he  will  give  me  a  double  portion 
of  his  spirit;  that  the  connection  in  which  we  are 
about  to  engage  may  be  mutually  useful,  and  that 
having  been  faithful  to  each  other  on  earth,  we 
may  hereafter  meet  in  another  and  a  better  world 
to  enjoy  forever  the  riches  of  divine  love.  With 
esteem  and  respect  I  subscribe  myself  yours, 

Joseph  Field,  jr." 

At  an  adjourned  meeting  of  the  church  held 
January  29,  1815,  the  following  letter  was  present- 
ed ; 

93 


The  First  Parish  of  Weston 

"Jan.  15,  1815. 
"  This  may  certify  that  Mr.  Joseph  Field,  junior, 
is  a  member  in  full  communion  with  the  New 
South  Church  in  this  place.  He  is  of  unimpeach- 
able standing  with  us,  and  as  such  is  affectionately 
recommended  to  the  fellowship  of  the  Church  of 
Christ  in  Weston. 

Sam'l.  Thacher,  pastor  N.  S.  C." 

It  was  therefore  voted  "  that  the  Reverend  Joseph 
Field,  junior,  be  admitted  as  a  member  in  full  com- 
munion with  the  Church  of  Christ  in  Weston." 

The  Church  voted  to  ordain  him  February  1, 
1815;  and  to  invite  as  an  ecclesiastical  council  for 
that  purpose  the  following  : 

"  Church  of  Christ  in  Lincoln  ;  Church  of  Christ 
in  West  Cambridge ;  Church  in  Brattle  Street  in 
the  town  of  Boston ;  The  Church  in  Dorchester ; 
The  Church  in  Barnstable ;  The  Colidge  Church 
in  Cambridge,  of  which  Reverend  Doctors  Kirk- 
land  and  Ware  are  Pastors ;  The  Church  in  Bol- 
ton; The  Church  in  East  Sudbury;  The  Church 
in  Medford ;  The  Church  in  Brighton ;  The  First 
Church  in  Cambridge ;  The  First  Church  in  Water- 
town;  The  First  Church  in  Waltham;  and  Rev- 
erend Mr.  McKean  as  representing  the  Colidge." 
The  invitations  were  dated  January  16,  1815,  and 
signed  by  the  committee,  Eben  Hobbs,  Joseph 
Russell,  Nathan  Warren,  Thomas  Bigelow,  Ira 
Draper,  requesting  the  presence  of  the  Reverend 
Pastors  and  such  delegates  as  they  may  see  fit  to 
appoint  to  assist  at  the  ordination. 

At  the  ordination  Mr.  Field  read  his  profession 
of  faith  to  the  council,  and  answered  such  questions 

94 


The  Fmt  Parish  of  Weston 

as  were  propounded  to  him.  The  council  voted 
that  Reverend  Mr.  Stearns  give  the  charge ;  Rev- 
erend Mr.  Ripley  express  the  fellowship  of  the 
churches;  Reverend  Doctor  Holmes  make  the  con- 
secratory  prayer ;  Reverend  Mr.  Thacher  make  the 
introductory  prayer  ;  and  Reverend  Mr.  Pratt  make 
the  concluding  prayer.  Reverend  Doctor  Kirkland 
preached  the  ordination  sermon.  With  such  an 
array  of  talent  as  this,  doubtless  the  exercises  were 
very  impressive  and  effective. 

These  ceremonies  took  place  in  the  old  wooden 
meeting  house  built  in  1722;  the  second  meeting 
house,  as  there  had  previously  been  a  small  build- 
ing which  was  used  only  for  a  few  years.  The 
meeting  house  in  which  he  was  ordained  was  finally 
taken  down,  and  a  new  one  built  and  dedicated  in 
1840. 

The  day  of  Mr.  Field's  ordination  was  memor- 
able for  its  intense  cold.  Gibbs,  President  Kirk- 
land's  coachman,  who  drove  him  up  from  Cam- 
bridge on  that  morning,  froze  his  nose  and  ears; 
and  what  was  worse  for  all,  except  possibly  for 
poor  Gibbs,  at  the  banquet  served  on  that  day,  ac- 
cording to  tradition,  the  fruit  froze  on  the  tables. 

Mr.  Field  was  the  first  distinctively  Unitarian 
minister  settled  here,  although  Doctor  Kendal  was 
of  that  way  of  thinking,  according  to  Mr.  Field. 
The  Church  of  Christ  in  West  Cambridge,  of  which 
Reverend  Thaddeus  Fiske  was  pastor,  was  invited 
to  the  council,  and  Mr.  Field  was  accustomed  to 
exchange  with  him.  This  shows  that  at  this  time 
the  lines  were  not  necessarily  sharply  drawn  be- 
tween the  two  branches  of  the  Congregational 
church. 

95 


The  First  Parish  of  Weston 

Mr.  Field  was  the  last  graduate  of  Harvard  Col- 
lege to  be  settled  over  this  parish.  In  the  early- 
part  of  his  ministry  he  wore  bands,  and  also  a  gown 
presented  to  him  by  the  ladies  of  his  parish.  At  a 
later  date  he  left  off  both  of  these,  preferring  to 
conduct  the  services  in  plain  clothes. 

The  first  child  whom  he  baptized  here  was  Mary 
Ann,  daughter  of  his  friend  Alpheus  Bigelow. 

He  was  married  October  16,  1816,  by  Reverend 
Doctor  Porter,  the  predecessor  of  Reverend  Doctor 
George  Putnam  of  Roxbury,  to  Charlotte  Maria 
Leatham  of  Roxbury,  one  of  three  sisters,  English 
ladies  of  quality,  who  had  come  to  this  country 
with  their  step-mother  after  the  death  of  their  father. 
Another  one  of  these  three  sisters  became  the  wife 
of  Mr.  Robert  Hooper,  a  well-known  Boston  mer- 
chant. Mrs.  Field  was  very  highly  educated,  with 
a  thorough  knowledge  of  the  French  and  Italian 
languages,  which  was  considered  a  necessary  ac- 
complishment for  well  educated  ladies  of  those  days ; 
and  moreover  she  was  musical,  being  a  good  singer 
and  pianist.  The  mutual  tastes  of  the  two  doubt- 
less strongly  attracted  each  to  the  other,  and  bright- 
ened the  prospect  of  the  quiet  country  life  into 
which  they  had  unitedly  cast  their  lot. 

Mr.  Field,  before  his  marriage,  lived  in  the  house 
of  Mrs.  Kendal,  widow  of  the  former  minister;  af- 
terward he  purchased  of  his  friend  Isaac  Fiske  his 
house  and  land  on  Main  Street,  Mr.  Fiske  building 
for  himself  on  an  adjoining  spot ;  and  in  this  house 
Mr.  and  Mrs.  Field  began  their  housekeeping,  lived 
all  their  lives,  and  died.  Their  home  was  the  cen- 
tre of  refinement  and  culture. 

There  were  born  to  them  six  children,  two  sons 

96 


The  First  Parish  of  Weston 

and  four  daughters;  but  only  one  son  and  one 
daughter  survived  their  parents,  the  latter  still  oc- 
cupying the  same  house.  Mrs.  Field  survived  her 
husband  and  died  March  22,  1881.  On  August 
29,  1817,  Mr.  Field  was  commissioned  by  his  Ex- 
cellency Governor  John  Brooks,  chaplain  of  the 
Third  Regiment  of  Infantry  of  the  Massachusetts 
Militia,  which  office  he  held  until  March  30,  1824, 
when  he  was  honorably  discharged. 

It  is  said  that  during  his  term  of  service  the 
Weston  Independent  Light  Infantry  when  it  met 
for  drill  was  accustomed  to  form  into  line  at  Flagg's 
tavern,  and  on  its  march  along  the  road  towards  the 
middle  of  the  town  would  often  halt  in  front  of 
Reverend  Mr.  Field's  house  and  fire  a  volley  as  a 
salute.  With  the  old-fashioned  firearms  of  the 
time,  this  made  a  great  noise,  which  would  so  ter- 
rify his  children  that  they  dreaded  the  company's 
approach,  and,  on  being  apprised  of  it,  would  run 
and  conceal  themselves  under  the  beds,  or  other 
hiding  places  until  it  had  passed ;  so  little  love  did 
they  then  have  for  martial  glory. 

The  minister's  salary  was  formerly  paid  by  the 
town,  and  a  ministerial  tax  was  levied  for  that 
purpose ;  but  those  however  who  attended  other 
churches  were  given  certificates  of  that  fact,  and 
were  accordingly  exempt  from  this  tax.  The  last 
assessment  by  the  town  for  that  purpose  was  in 
1824;  and  the  first  record  of  the  payment  of  the 
ministerial  salary  on  the  church  book  is  May  5, 
1826,  for  the  year  ending  May  1,  1826.  The  sal- 
ary voted  him  in  the  beginning  was  never  changed 
and  was  paid  to  him  for  the  most  part  regularly. 

The  ladies  of  the  society  paid  the  sum  of  thirty 

97 


The  First  Parish  of  Weston 

dollars,  October  31,  1826,  to  constitute  him  a  life 
member  of  the  American  Unitarian  Association; 
and  later,  the  parish  constituted  him  a  life  member 
of  the  American  Bible  Society.  He  was  a  member 
of  the  Society  for  Propagating  the  Gospel  among 
the  Indians  and  Others  in  North  America.  He 
was  elected  on  February  2,  1837,  a  member  of  the 
Board  of  Overseers  of  Harvard  College,  and  he 
held  this  office  until  1853.  -^^^  notification  was  as 
follows : 

"  Boston,  2  February,  1 837. 

"  Rev.  and  Dear  Sir :  At  a  meeting  of  the  Over- 
seers of  Harvard  University  this  day  you  were 
elected  member  of  the  Board.  This  is  to  signify 
your  election  and  to  ask  your  acceptance. 

John  Pierce,  Secretary  of  the  Board. 

Rev.  Joseph  Field." 

On  September  25",  1840,  his  Alma  Mater  con- 
ferred upon  him  the  degree  of  D.D.,  of  which  he 
was  notified  as  follows : 

"  Rev'd  Joseph  Field,  D.D. 

Sir — I  have  the  honor  to  transmit  the  accom- 
panying Diploma  from  the  President  and  Fellows 
of  Harvard  University  of  the  Degree  of  Doctor  of 
Divinity.  Permit  me  to  avail  myself  of  the  occa- 
sion to  express  the  sentiments  of  great  respect  with 
which  I  am 

Your  hble.  svt, 

JOSIAH    QUINCY. 

Cambridge,  25  Sept.,  1840." 

Doctor  Field,  during  his  life  here,  made  it  a  rule 
never  to  vote  in  town  meeting,  and  he  never  held 

q8 


The  First  Parish  of  Weston 

any  town  office,  except  as  member  of  the  School 
Committee. 

In  1826,  the  former  method  of  choosing  the 
School  Committee  simply  by  districts  was  modified, 
and  at  a  town  meeting  held  April  26,  of  that  year, 
it  was  voted  "  to  choose  a  school  committee,  consist- 
ing of  a  chairman  and  six  others,  one  to  be  in  each 
School  District.  Whereupon  Reverend  Joseph 
Field  was  chosen  chairman,  and  it  was  voted  to  ex- 
cuse him  from  all  the  duty  of  a  Committeeman,  ex- 
cept that  of  examining  the  instructors  and  attending 
the  schools."  He  remained  on  the  school  board 
until  1853.  ^^  ^^^^  great  interest  in  the  work 
and  was  very  popular  with  both  teachers  and  chil- 
dren. His  visitations  to  the  schools  were  looked 
forward  to  with  interest  and  pleasure,  as  he  always 
had  something  cheering  and  encouraging  to  say; 
and  if  it  were  ever  necessary  to  administer  a  reproof, 
he  softened  the  blow  with  kindly  words. 

He  was  always  greatly  interested  in  children,  and 
his  affection  and  love  for  them  was  strong  and  tender. 
He  is  reported  to  have  said  that  no  child's  face  was 
too  dirty  to  be  kissed.  It  was  his  habit  to  have  a 
pleasant  playful  smile  for  any  such  whom  he  met,  not 
permitting  them  to  pass  without  some  kind  word  or 
deed.  His  form  and  manner  are  well  enshrined  in 
many  hearts  then  youthful  but  now  grown  old. 

In  1840,  the  old  fashioned  church-building,  which 
was  out  of  repair  and  had  survived  its  usefulness, 
was  taken  down,  and  a  new  building  erected  on 
nearly  the  same  site.  It  was  dedicated  December 
10,  1840,  the  printed  order  of  exercises,  still  pre- 
served, has  been  reproduced  photographically  and 
is  as  follows : 

99 


The  First  Parish  of  Weston 


ilntf  ye  sAoiZ  «edb  me  and  find  me,  when  ye  shaU  %etk  for  ms 
with  all  your  heart. ' 

a,^IMT&OBUOTORY  PRA^TBR. 

BT    BEV.    DR.    LAM80N., 

a  BBADZNG  of  the  SORZPTTmBS, 

BT    BKV.    MR.    OANNETT-v 

4.  OnZGZKAL  BTMZf  . 


nis  boo°e,  hencefortb,  oot  oui^  but  thine. 

We  dedicate  to  thee. 
Here  may  thy  glory  ever  ofaine^ 

O  God  thy  Spirit  be. 

We  brlDg  00  costly  sacrifica. 

Unto  thy  holy  hiJI ; 
We  bid  no  perfumed  inc*n»  rise. 

But  strive  to  do  thy  will 

'Thy  praise  in  Eokmn  strains  we  eiog, 
From  worldly  thou^us  apeit ; 


Accept  the  oS^riog  wbidi  we  brin^ 
The  off'ring  of  the  heaa. 

And  be  this  boose,  (whate'er  our  lot. 
Or  joy  or  grief  be  given,) 

To  each  a  ballovred,  holy  spot. 
To  eadi,  the  gate  of  beav'n. 

Then,  when  this  tetnple  shall  ittZf, 
We'll  worship  Thee  above; 

In  realms  where  reign  eternal  dqr. 
Peace,  Purity  and  Loi^ 


6.  SSEMON. 
6.   ANTHUM. 

1  win  extol  Thee,  my  God,  O  lung;  and  I  will  bless  thy  name  for  ever  and  ev«r.  Ereiy  day 
^Ul  I  bleaa  thee,  and^  will  praise  thy  name  forever.  Great  is  the  Lord  and  greatly  to  be  praised, 
end  bis  greatness  is  unsearchable.  One  generation  shall  praise  thy  works  to  another,  aiui  abail 
declare  thy  mighty  acta.  I  will  speak  of  the  glorious  honor  of  thy  majestv,  and  f  thy  wondrous 
works.  And  men  shall  speak  of  the  might  of  thy  terrible  acts ;  and  I  will  declare  thy  gresmess. 
The  Lord  is  gracious  and  fiiU  of  compassion,  slow  to  anger,  and  of  great  mercy.  The  Lord  is 
eood  is  eood  to  all ;  and  his  tender  mercies  are  over  all  bis  worts.     AU  thy  works  shall  praise 

Cord,  and  ■  "  °      -    ""  "'—  -—     '^'—  -^-" "-  -'  •'-  "' '  •'-  *•=— " •" 

thy  power. 
«f  his  kiiigdom. 


good,  is  good  to  all ;  and  his  tender  mercies  are  over  all  bis  worts.  All  thy  works  shall  praise 
&ee,  O  Lord,  and  thy  Saints  shall  bless  thee.  Tbe^  shall  speak  of  the  glory  of  thy  kingdoin,  and 
talk  of  thy  power.    To  make  ktiowii  to  the  sons  or  men  his  mighty  acts,  and  the  gbttoua  Gocues^ 


7.  FBjBLYER  OF  DSmO^TZON. 

BT    REV.    MR.    ALLEN. 


8.B7MK. 


The  perfect  world  by  Adam  nod, 
Was  the  first  temple  buih  by  God : 
His  fiat  laid  the  comer-stone. 
And  heaved  its  irillars,  one  by  ooe. 

He  bung  its  starry  roof  o&  big)^— 

The  broad,  BUmiiabie  aicy; 

He  spread  its  pavement,  green  and  bright. 


The  moontaina  in  their  places  naod— 

The  sea,  the  skj— and  aU  wasgood  ; 
And,  when  its  first  pure  praises  rso^ 
The  morning  aars  together  sang. 

Lord!  'ds  not  oora  to  make  the  n*. 
And  earth,  and  skies,  a  booae  for  theei 
But  in  thy  sight  our  ofiering  stands, 
An  humble  temple,  made  wttkhutSt^ 


temple, 

9.   OONOLimZNe  FRATSB. 

BY    REV.    HR.    RIPLET.. 

10.  aSOTBT. 

Holy !  holy  !  holy !  is  the  Lord ! 

Holy  is  the  Lord  of  Saaaeoth, 

Heaven  and  earth  ^  fiiD  of  bis  glory, 

Blessed  is  be  that  eometh  ic  the  name  of  th«  iMi, 

Uceannah  in  tbe  Highest 


L  iWateww.  hwtUf.m  K^rnhbrnlm  Ifrwt,  gs^W." 


The  First  Parish  of  Weston 

The  erection  of  the  new  building  was  necessitated 
by  the  fact  that  the  old  one  was  so  much  out  of  re- 
pair as  to  render  it  unsuitable  and  unfit  for  public  wor- 
ship ;  and  it  was  easier  to  raise  the  necessary  funds  for 
a  new  building  than  for  the  repair  of  the  old  one. 
The  new  building  contained  fifty-eight  pews  with  a 
gallery  over  the  entrance  for  the  singers.  The  sum 
of  $4008.94  was  raised  and  the  whole  building  cost 
only  $3873.35,  leaving  a  surplus  of  $135.59. 

About  this  time  a  collection  was  taken  up  among 
the  members  to  purchase  a  new  Bible,  and  the  one 
bound  in  red  morocco  now  in  use  in  the  pulpit  was 
procured.  The  old  Bible,  the  one  probably  used  at 
Mr.  Field's  ordination  and  supposed,  with  good  rea- 
son and  without  much  doubt,  to  be  the  one  which 
the  celebrated  Samuel  Dexter  by  his  will  directed 
to  be  purchased  and  presented  to  this  church,  was 
disposed  of  by  sale  to  Leonard  Gushing,  one  of  the 
church  members.  Samuel  Dexter  had  moved  to 
Weston  to  live  with  his  son-in-law  Artemas  Ward, 
in  the  house  now  owned  by  Mary  Frances  Pierce 
and  Joseph  F.  Pierce,  members  of  the  family  of  the 
late  Benjamin  Pierce.  He  became  a  great  friend 
of  Reverend  Doctor  Kendal,  and  engaged  him  to 
preach  his  funeral  sermon.  This  Bible  has,  since 
its  sale,  remained,  carefully  preserved,  as  a  highly 
valued  and  cherished  heirloom  in  the  Leonard  Gush- 
ing family;  and  for  some  years  past  has  been  the 
property  of  Sarah  Maria  Barry,  wife  of  Mr.  Gharles 
Barry  of  Melrose,  Massachusetts,  a  grand-daughter 
of  Leonard  Gushing;  and  she,  on  this  day,  very 
considerately  and  generously,  has  presented  to  this 
church  this  precious  volume,  that  it  may  find  its 
resting  place  here,  where  it  probably  was  conse- 

lOI 


The  First  Parish  of  Weston 

crated  and  began  its  sphere  of  usefulness,  and  where 
it  will,  it  is  hoped,  be  carefully  guarded  as  a  most 
valued  visible  link  connecting  the  beginning  and 
close  of  the  century  of  its  church  life. 

Doctor  Field  was  often  called  to  Boston  to  attend 
religious  and  society  meetings,  and  to  transact  other 
business ;  and  his  custom  was  to  drive  in  the  old 
sulky,  staying  sometimes  in  Boston  in  the  house 
of  Mrs.  Thomas  Marshall,  the  daughter  of  Doctor 
Kendal,  whom  he  had  met  in  former  times  at  her 
father's  home  in  Weston,  and  with  whom  a  strong 
friendship  had  been  established. 

One  of  the  pleasantest  houses  which  he  was  ac- 
customed to  visit  was  that  of  Reverend  Mr.  Ripley 
in  Waltham,  where  he  was  wont  to  call  often,  either 
to  attend  some  ministers'  meeting,  or  else  stopping 
on  his  way  to  or  from  Boston,  either  alone,  or  with 
one  or  two  others  of  the  clergymen,  congenial  spir- 
its, such  as  Thomas  Brattle  Gannett,  Doctor  Con- 
verse Francis  and  others.  It  is  said  that  on  these 
occasions  the  house  would  often  ring  with  noise  and 
laughter,  so  much  so  that  when  any  great  commo- 
tion was  heard  in  the  parlor,  the  family  were  wont 
to  say  that  the  ministers  had  come. 

It  was  in  this  way  also  that  he  met  and  became 
acquainted  with  Mrs.  Samuel  Ripley,  one  of  the 
finest  scholars  of  her  age,  and  was  inspired  with  the 
deepest  reverence  and  respect  for  her  learning  and 
ability.  He  met  at  Mrs.  Ripley's  house  Harriet 
Martineau,  who  was  then  her  guest.  He  was  also 
a  frequent  and  welcome  visitor  at  the  hospitable 
home  of  Doctor  Ebenezer  Hobbs  of  Waltham  with 
whose  family  he  had  a  life-long  intimacy. 

During  his  ministry  here  he  had  tempting  calls 

I02 


The  First  Varish  of  Weston 

to  settle  elsewhere ;  at  one  time  he  was  called  to 
the  Waltham  parish ;  and  on  another  occasion  Judge 
Prescott  and  Judge  Shaw  offered  to  form  a  church 
for  him  in  Boston ;  but  he  declined  them  all,  as  he 
preferred  his  own  much  loved  flock  here.  Thus 
his  life  and  work  went  on  apace  along  the  smooth 
and  quiet  pathway,  his  heart  cheered  by  the  genial 
companionship  of  his  many  friends  and  his  tasks 
often  lightened  by  the  much  loved  tones  of  music 
and  harmony. 

He  made  regular  exchanges  with  the  best  of  his 
surrounding  ministers,  and  his  appearance  in  the 
pulpit  on  an  exchange  was  most  welcome  to  the 
different  congregations.  Reverend  Doctor  Hill  is 
credited  with  saying  that  in  his  pulpit  at  Waltham 
Doctor  Field  was  preferred  to  all  others  of  his  ex- 
changes; and  Mrs.  Hill,  in  reply  to  an  inquiry 
from  her  husband  as  to  what  made  Doctor  Field 
so  popular  there,  said  :  "  The  modest  sincerity  of 
the  man,  his  good  sound  sense,  and  his  unfeigned 
piety." 

Doctor  Field  was  an  easy  flowing  writer,  an 
agreeable  deliverer,  and  a  good  reader.  He  was 
devout  and  religious  in  style,  not  polemic  or  con- 
troversial, but  plain  and  simple,  seeking  not  to  con- 
vince or  drive  by  argument,  but  gently  to  attract 
and  gain  over  by  the  beauties  of  his  subject.  His 
writings  were  more  like  the  placid  and  refreshing 
calm  of  the  little  country  brook  with  its  fascinating 
music,  as  its  waters  gently  course  along,  and  wash 
its  pebbled  bed,  than  like  the  rush  and  roar  of  the 
mighty  stream,  which  overcomes  by  its  force  all 
obstacles  in  its  way. 

His  sermons  were  not  didactic   discussions,  but 
103 


The  First  Parish  of  Weston 

attractive  poems,  pleasurable  and  short,  from  which 
we  departed  rested,  not  wearied.  He  was  partic- 
ularly apt  in  special  occasions,  especially  at  funer- 
als, finding  something  good  in  the  life  of  everyone. 
It  was  his  custom  to  conduct  two  religious  services 
each  Sunday,  one  in  the  morning  and  the  other  in 
the  afternoon. 

With  such  qualities  as  these,  this  parish  was  in- 
fluenced, guided  and  blessed  for  fifty  years.  At 
last  the  cares  and  duties  began  to  grow  irksome  to 
him  on  account  of  his  great  age,  and  he  felt  the 
need  of  rest.  He  accordingly  sent  in  his  resigna- 
tion, to  take  eflfect  on  his  fiftieth  anniversary,  which 
was  accepted,  only  however  as  far  as  his  pastoral 
duties  were  concerned. 

His  last  sermon  was  delivered  February  i,  1865, 
which  occasion  was  observed  with  services,  in  which 
the  neighboring  clergymen  and  others  participated. 
The  exercises  were  afterwards  printed  in  pamphlet 
form.  His  discourse  contains  a  stirring  appeal  for 
the  Christian  work  and  life,  and  a  review  of  his 
long  ministerial  service,  the  results  of  which  he 
sums  up  in  his  usual  modest  way.  He  speaks  of 
the  changes  in  the  ecclesiastical  world,  and  says 
that  he  has  urged  others  to  practise  the  Christian 
duty  of  healing  the  wounds  of  a  dissenting  judg- 
ment with  the  balm  of  a  kindred  heart. 

He  occupied  his  pulpit  only  once  again,  when  he 
welcomed  to  his  own  place  his  successor.  Reverend 
Edmund  Hamilton  Sears,  extending  to  him  the 
right  hand  of  fellowship ;  at  whose  ordination  over 
a  neighboring  church  he  had  many  years  before 
preached  the  sermon. 

He  thereafter  set  the  good  example  of  punctually 
104 


The  First  Parish  of  Weston 

and  regularly  attending  the  Sunday  religious  ser- 
vices as  long  as  his  health  and  strength  permitted. 
He  thereafter  calmly  and  patiently  awaited  his  end ; 
which  occurred  November  5,  1869,  when  he  died 
as  he  had  lived,  cheerfully  and  peacefully,  with  his 
wheat-sheaves  full  of  golden  grain,  the  mellowed 
fruit  of  the  fifty  years  of  active  and  devoted  service. 
Three  days  after  his  death  he  was  borne  across  the 
road  to  his  final,  peaceful  resting-place,  almost  di- 
rectly opposite  his  house,  by  the  side  of  his  dear 
ones,  and  near  so  many  of  his  beloved  flock,  whose 
life  paths  he  had  often  brightened,  and  whose  dy- 
ing moments  he  had  cheered  and  comforted  by  his 
word. 

It  was  certainly  a  most  appropriate  and  worthy 
act  of  his  friends  to  place,  in  the  chancel  of  this 
beautiful  church  building,  now  covering  the  site 
of  the  building  in  which  he  had  so  long  ministered, 
the  window  to  his  memory ;  such  a  symbolic  illus- 
tration from  the  life  of  the  Master,  the  Good  Shep- 
herd, tenderly  caring  for  the  lambs,  who  giveth  his 
life  for  the  sheep. 


105 


REVEREND    EDMUND    HAMILTON 
SEARS,   D.D. 

By  Reverend  Alfred  Porter  Putnam,  D.D. 

THE  preacher,  author,  poet,  and  saint  of  whom 
I  am  to  speak  is  too  well  known  to  us  all 
and  to  the  Christian  world  at  large,  to  call  for  much 
mention  of  dates,  places,  and  outward  events  by- 
way of  biographical  detail,  on  such  an  occasion,  or 
in  such  a  presence  as  this.  Yet  we  cannot  think  of 
him  apart  from  the  homes  and  churches  where  his 
beautiful  and  beneficent  life-work  was  wrought,  and 
where  his  influence  and  memory  will  specially  and 
evermore  abide  as  a  holy  fragrance  and  benedic- 
tion. 

For  present  purposes,  it  is  only  necessary  to  cull 
a  few  leading  facts  from  his  personal  history  as  it  is 
related  in  the  very  fitting  and  welcome  memorial 
volume  recently  published  by  his  family.  First, 
however,  it  may  be  said  that  he  was  descended  from 
one  of  the  Pilgrim  fathers,  Richard  Sayer  (Sears) 
who  belonged  to  the  congregation  of  John  Robin- 
son at  Leyden,  emigrated  to  America  in  1630,  and 
originally  settled  in  Plymouth,  where  he  married 
Dorothy  Thacher ;  and  then,  in  1 643,  moved  to 
Sursuit  (now  East  Dennis)  farther  down  the  Cape, 
where  he  became  the  venerated  patriarch  of  the  lit- 
tle company  whom  he  led  thither  and  whom  once  or 

106 


Reverend   Edmund   Hamilton  Sears,    D.D, 


The  First  Parish  of  Weston 

twice  he  served  as  deputy  in  the  General  Court  of 
the  colony.  He  died  at  the  age  of  eighty-six,  and 
was  buried  in  the  old  neighboring  Yarmouth  church- 
yard ;  and  there  one  of  his  numerous  progeny  of 
our  own  time,  the  late  David  Sears,  of  Boston, 
"  erected  with  filial  affection  a  costly  monument  to 
his  memory."  The  thrilling  story  of  this  Richard 
Sayer  and  of  his  ancestral  line  back  to  an  English 
progenitor  of  the  same  name,  in  the  sixteenth  cen- 
tury, with  a  vivid  account  of  the  great  events  and 
terrible  persecutions  through  which  they  passed  in 
the  mother-country  and  the  Netherlands  during  the 
period  of  the  Reformation,  Doctor  Sears  himself 
has  given  us,  in  his  wonderfully  interesting  book, 
Pictures  of  the  Olden  Hime^  1857,  concerning  which 
Honorable  Robert  C.  Winthrop  wrote :  "  The  work 
is  one  of  great  interest  and  beauty,  showing  the  true 
spirit  of  an  antiquary,  as  well  as  a  warm  and  just  ap- 
preciation of  the  Pilgrim  character.  Had  the  health 
of  Doctor  Sears  allowed  him  oftener  to  indulge  his 
genius  in  writings  of  this  kind,  he  might  have  had 
a  high  place  in  historical  literature.  But  he  de- 
voted his  life  and  strength  to  sacred  themes,  and 
he  has  won  a  reputation  in  that  better  line  which 
will  long  survive  him."  The  volume  is  but  another 
striking  illustration  of  the  fact  that  the  virtues  and 
the  glory  of  the  Pilgrim  fathers  came  forth  tested, 
refined,  and  exalted,  from  the  fiery  ordeals  of  the 
antecedent  history.  Doctor  Sears  inherited  abun- 
dantly what  was  best  in  their  faith  and  character. 

He  was  born  at  Sandisfield,  Massachusetts,  April 
6,  1810.  In  his  childhood  and  youth  he  attended 
school  in  his  native  town,  and  subsequently  spent 
nine  months  at  the  Westfield  Academy,  while  during 

107 


The  First  Parish  of  Weston 

these  earlier  years  he  worked  on  his  father's  farm,  as 
age  and  occasion  allowed.  In  1 83 1 ,  he  entered  Union 
College,  Schenectady,  New  York  (then  under  the 
presidency  of  Doctor  Nott)  as  a  member  of  the  soph- 
omore class ;  was  graduated  in  due  course  ;  and  then 
for  a  brief  time  studied  law  and  afterward  taught 
school  at  Brattleborough,  Vermont.  Desirous  of  pre- 
paring himself  for  the  Christian  ministry  he  next  be- 
came, for  a  year,  a  divinity  student  under  the  instruc- 
tion of  Reverend  Addison  Brown,  of  that  place.  From 
Brattleborough,  he  went  to  the  Cambridge  theologi- 
cal school,  entering  his  class  in  the  second  year  as  be- 
fore, and  graduating  with  it  in  1 837.  For  the  follow- 
ing twelvemonth  he  preached  in  the  West,  mostly  at 
Toledo,  Ohio ;  and  then  returned  to  Massachusetts, 
where  he  was  ordained  to  his  chosen  work  and  be- 
came pastor  of  the  Unitarian  society  in  Wayland, 
February  20,  1839.  On  November  7,  of  the  same 
year,  he  married  Ellen  Bacon,  of  Barnstable,  Massa- 
chusetts, whose  lovely  Christian  spirit,  so  strong  and 
trustful,  and  so  full  of  wisdom  and  good  works,  was 
destined  to  cheer  and  help  him  all  the  way,  and  to 
be  of  inestimable  service  to  the  successive  churches 
of  his  care.  An  earnest  and  indefatigable  student  at 
school  and  college.  Doctor  Sears  was  not  less  de- 
voted and  zealous  in  his  work  as  preacher  and  pastor. 
What  with  his  delicate  frame  and  many  an  illness 
during  the  whole  of  his  ministry,  we  shall  marvel 
that  he  accomplished  so  much.  But  well  he  knew 
the  sympathy  and  support  of  a  consecrated  and  con- 
genial home.  In  1840,  he  accepted  a  call  to  Lan- 
caster, where  six  years  of  hard  toil  impaired  his 
health  and  obliged  him  at  length  to  resign  the  post 
and  seek  rest  and  restoration;  and  so,  in  1847,  ^y 

108 


The  First  Parish  of  Weston 

the  advice  of  his  physician,  he  returned  to  Way- 
land,  where,  on  a  farm  which  he  bought  for  the  pur- 
pose, the  needed  strength  came  back  to  him,  though 
"slowly,  very  slowly."  In  1848,  we  find  him  there 
once  more  the  minister  of  his  former  church,  whose 
people  he  was  to  serve  again  for  a  longer  term  than 
before,  or  "  during  the  greater  part  of  seventeen 
years."  From  1859,  to  1871,  he  was  associated  with 
Reverend  Rufus  Ellis,  D.D.,  in  the  editorial  charge 
of  T^he  Monthly  Religious  Magazine^  of  Boston ;  and  in 
1873,  ^^  travelled  abroad,  visiting  England,  France, 
and  Holland.  In  1865,  he  had  begun  to  preach 
here  at  Weston  as  colleague  of  the  venerable  Doc- 
tor Field;  and  in  1866,  having  been  called  to  be 
your  pastor,  he  removed  hither  with  his  family,  and 
it  was  here  that  he  finally  ceased  from  his  labors. 
He  died  on  January  16,  1876,  and  she  who  knew 
him  best — the  charming  Ellen  Bacon  of  his  early 
manhood,  sharer  of  his  joys  and  sorrows,  mother  of 
his  children,  and  servant  of  the  church — wrote  out 
of  her  grief-stricken  heart :  "  He  lived  a  pure,  beau- 
tiful life,  and  now  he  has  gone  to  the  rest  for  which 
he  longed,  my  precious,  sainted  one." 

His  life  was  not  marked  by  striking  changes,  or 
much  disturbance  or  noise.  It  was  passed  in  quiet 
neighborhoods  and  claimed  little  attention  or  con- 
cern from  the  multitudes.  Yet  it  was  in  just  such 
peaceful  retirements  that  this  modest,  meditative 
man  of  God  loved  most  to  dwell  and  work,  thereby 
doing  probably  a  greater  and  more  lasting  good  than 
might  have  been  achieved  had  he  occupied  what 
some  would  have  regarded  as  a  more  important  of- 
ficial position,  or  had  he  been  engaged  in  wider  and 
more  conspicuous  or  pretentious  external  activities. 

109 


The  First  Parish  of  Weston 

But  here  it  was  seen  again  that  one's  best  and  most 
far-reaching  and  permanent  effect  upon  others,  or  his 
truest  self-development  and  success  in  life,  does  not 
so  much  depend  on  outward  station  and  honors, 
much  publicity  and  multifarious  care  and  clatter,  as 
upon  the  still  hours,  when,  removed  from  earth's  din 
and  strife,  he  may  hold  communion  with  nature  and 
nature's  God,  think  and  read  about  the  vast  questions 
and  everlasting  realities,  and  give  to  the  world,  in 
the  written  and  printed  page,  the  rich  fruits  of  the 
unobtrusive  yet  faithful  exercise  of  his  mind.  Our 
revered  and  ascended  friend,  though  he  was  by  no 
means  averse  to  human  fellowship  and  co-operative 
usefulness,  but  ever  yearned  to  receive  helpful  sym- 
pathy as  well  as  to  give  it,  was  yet  constitutionally 
disinclined  to  have  much  to  do  with  conventions  and 
organizations,  machinery  and  management,  platforms 
and  display.  Like  Channing,  Bushnell,  and  most 
of  the  profoundest  thinkers  and  peerless  preachers, 
he  found  the  secret  of  his  power  in  the  deep  wells 
of  seclusion,  in  whose  calm,  untroubled  waters  he 
could  see  mirrored  clearly  the  divine  face  of  Truth 
and  the  serene  glories  of  the  spiritual  and  eternal 
world.  In  connection  with  what  he  calls  the  "  holy 
ministries  of  solitude  and  silence,"  he  says  in  one  of 
his  books :  "  There  is  much  reading  and  meeting- 
going,  and  hurrying  to  and  fro  on  business,  but  lit- 
tle of  the  brooding  spirit  of  thought.  .  .  .  We 
live  in  external  things  and  seek  external  excitements, 
and  thus  the  mind  takes  into  itself  so  much  of  what 
is  coarse  and  earthly.  .  .  .  We  need  to  pass 
alternately  from  the  inward  to  the  outward,  and  from 
the  outward  back  again  to  the  inward;  for  unless 
we  seek  these  meditative  moods,  we  sink  lower  and 


The  First  Parish  of  Weston 

lower,  till  we  are  buried  in  sense.  We  lose  all 
heavenly-mindedness,  all  clear  intuition.  We  lose 
the  tidings  of  immortality  that  float  around  us 
and  sound  fainter  and  fainter  within  us.  We  lose 
that  knowledge  of  ourselves  which  is  the  first  con- 
dition of  our  regeneration,  and  without  which  all 
other  knowledge  is  superficial.  And  we  never  as- 
cend the  glory-smitten  summits  whence  a  contem- 
plative faith  gazes  full  into  the  opening  paradise  of 
God." 

We  like  to  think  of  him  as  there,  in  his  quiet  re- 
treats and  amidst  his  rural  environments,  holding 
familiar  and  delightful  converse  with  his  cherished 
friends  and  neighbors,  and  interesting  himself  in 
whatever  concerned  the  welfare  of  the  community 
immediately  around  him ;  but  still  more  as  he  was 
"in  the  spirit"  indeed,  and  was  intently  occupied 
with  the  transcendent  themes  of  God  and  the  soul 
of  man,  birth  and  death,  life,  the  resurrection  and 
immortality,  the  ever  unfolding  ways  of  Providence, 
and  the  new  heaven  and  the  new  earth,  wherein 
shall  dwell  righteousness.  What  one  who  was  so 
pure  and  so  true,  so  gifted  and  so  wise,  so  near  and 
so  like  to  his  Master,  would  have  to  say  to  us,  from 
time  to  time,  as  the  outcome  of  all  his  more  solitary 
and  profound  experiences,  must  needs  be  a  priceless 
bequest  to  the  churches  of  every  name.  "  He  that 
hath  an  ear  to  hear,  let  him  hear  what  the  Spirit  saith 
unto  the  churches." 

To  many  of  you  it  was  given  habitually  to  see 
his  face  and  hear  his  voice;  often  and  directly  to 
drink  in  the  inspirations  of  his  thought ;  to  love  him 
and  to  be  loved  by  him,  and  to  follow  him  as  he 
went  in  and  out  before  you  for  many  years;  to  re- 
in 


The  First  Parish  of  Weston 

ceive  from  his  stainless  hands  the  water  of  holy  bap- 
tism and  his  welcome  into  the  church  of  Christ,  and 
to  have  him  set  the  seal  to  your  marriage  vows ;  to 
gladden  still  more  all  your  joys,  and  to  solace  and 
strengthen  you  in  the  dark  hours  of  fear  and  anx- 
iety, pain  and  bereavement.  Happy  the  people  who 
could  claim  him  as  their  minister,  and  who  were 
thoughtful,  discerning,  and  noble  enough  to  see  and 
feel  what  he  was,  and  to  prize  him  aright  for  his 
own  worth's  sake  and  for  the  dear  Lord's  sake ;  and 
we  all  know,  and  give  God  thanks,  that,  with  others 
who  were  likewise  privileged,  you  realized  so  well 
what  a  ministering  angel  was  with  you,  and  that, 
having  so  loved  and  venerated  him  while  yet  he 
was  in  the  flesh,  you  still  so  tenderly  and  gratefully 
remember  him  and  make  him  a  very  part  of  your 
life,  now  that  he  is  in  the  heavens. 

But  through  his  published  works,  whose  riches 
had  been  communicated  to  you  in  manifold  ways 
before  they  had  been  given  to  the  press,  his  ministry 
was  vastly  greater  than  it  could  have  otherwise  been. 
Silent  and  unseen,  their  influence  has  gone  abroad 
into  many  sects  or  communions,  to  quicken  thought, 
to  feed  the  better  life,  to  throw  fresh  light  on  the 
Bible  page  and  help  souls  to  solve  perplexing  prob- 
lems, to  reveal  more  clearly  the  common  ground  on 
which  contending  Christian  schools  and  denomina- 
tions may  meet  and  rest  in  essential  and  fraternal 
union,  to  give  finer  and  grander  conceptions  of  God, 
and  truth,  and  duty,  and  wonderfully  to  spiritualize 
for  us  our  inherited  and  mere  popular  or  prevalent 
religion  of  cumbersome  creeds  and  dogmas,  forms 
and  traditions.  It  is  quite  noteworthy,  as  it  is  cer- 
tainly very  gratifying,  that  they  have  found  their 

112 


The  First  Parish  of  Weston 

way  to  intelligent  and  reflecting  minds  of  many  dif- 
fering faiths,  everywhere  evoking  most  fervent  ex- 
pressions of  thankful  praise.  In  style  as  well  as  in 
matter,  in  finest  sentiment  as  well  as  in  affluent 
learning,  in  poetic  grace  and  beauty  as  well  as  in 
vital  piety  and  intellectual  power,  they  easily  take 
their  place  among  the  choicest  offerings  of  the  sanc- 
tified spirit,  in  the  whole  range  of  Christian  literature. 
Dealing  with  the  deep  things  of  God,  they  present 
the  author's  thought  and  argument  in  no  dry  and 
lifeless  form,  but  clothe  them,  rather,  with  a  charm 
that  bears  the  delighted  reader  rapidly  on  to  the 
end,  yet  never  suffers  him  to  lose  sight  of  the  steady 
purpose  and  the  sure  conclusion  of  the  whole  mat- 
ter. Theology,  which  is  so  often  made  hard  and 
prosaic,  is  here,  under  Doctor  Sears's  magic  touch, 
rendered  attractive  and  interesting.  Whether  he 
summarizes  for  us  the  teachings  of  Plato,  the  Gnos- 
tics, or  the  Puritan  reformers,  or,  in  book  or  mag- 
azine, engages  with  keen  and  trenchant  pen  in  con- 
troversy with  the  rationalistic  or  unbelieving  critics 
of  his  day,  or  gives  us  his  admirable  paper  on  The 
Saxon  and  the  Norman^  or  out  of  a  mass  of  genea- 
logical and  historical  lore  weaves  his  captivating 
Pictures  of  the  Olden  Ti?ne^  there  is  always  this  same 
poetic  glow,  as  pure  and  pleasing  as  it  is  original 
and  rare.  Possibly  one  might  think  that  it  is  some- 
times in  excess,  yet  on  the  other  hand  one  would 
not  know  where  or  how  to  spare  the  brilliant 
coloring. 

Doctor  Sears,  withal,  was  one  of  our  finest  hymn- 
writers.  He  seems  to  have  inherited  the  gift,  or  at 
least  the  love  of  song,  from  his  father,  who,  though  a 
*'  strong-minded  landholder  and  thrifty  farmer  "  with 

"3 


The  First  Parish  of  Weston 

a  scant  education,  was  fond  of  the  muses,  was  a 
great  admirer  of  Pope's  Iliad^  Watts's  lyrics,  and 
other  works  of  the  kind,  and  was  wont  to  chant  their 
strains.  The  son  easily  caught  the  taste,  and  soon, 
he  himself  tells  us,  "began  to  produce  lyrics  and 
epics  without  number."  Intensely  interested  in 
books  of  history,  biography,  and  travel,  as  he  had 
also  been  an  enthusiast  in  mathematical  studies,  he 
yet  continued  to  indulge  freely  his  "  rhyming  pro- 
pensity," and  he  adds :  "  My  ear  became  quick  to 
the  harmonies  of  language,  and  I  do  not  think  I 
could  have  had  a  more  profitable  exercise  in  the  best 
classical  schools  in  New  England."  The  father  and 
the  son  were  building  better  than  they  knew.  Thence 
came  we  know  not  how  many  beautiful  hymns  and 
poems  in  subsequent  years.  We  only  know  that, 
strewn  through  his  two  volumes  of  eloquent  and 
edifying  sermons,  Eerinons  and  Songs,  1875,  and 
Christ  in  the  Life,  ^^11 ->  ^^e  forty  or  fifty  of  these 
precious  offerings  of  his  genius,  readily  accessible 
to  all  and  quite  enough  to  place  him  high  among 
the  immortal  bards.  "  Calm  on  the  listening  e^r  of 
night,"  which  is  now  in  wellnigh  all  the  best  church 
collections,  Doctor  Holmes  declared  to  be  the  finest 
hymn  in  the  English  language.  The  other  Christ- 
mas song,  from  the  same  source :  "  It  came  upon  the 
midnight  clear,"  is  almost  as  good,  and  some  of  the 
compilers,  I  notice,  give  it  the  preference.  Then 
what  shall  we  say  of  such  effusions  as  his  "  Song  of 
Victory,"  "Ideals,"  "Above  the  Storms,"  "Feed 
My  Lambs,"  "  Chambers  of  Imagery,"  "  Show  Us 
the  Father,"  "My  Psalm,"  and  many  another  of 
like  exceeding  merit,  the  last-mentioned  written  as 
the  "earthly  house"  was  crumbling  and  the  melo- 

114 


The  First  Parish  of  Weston 

dies  and  splendors  of  the  heavenly  world  were  al- 
ready breaking  upon  the  soul : 

**  For  through  the  rents  already  made 
I  see  thy  glorious  face. 
And  songs  unheard  by  mortal  ears 
Chant  thy  redeeming  grace." 

His  Christian  hymns,  rich  in  thought,  warm  with 
the  spirit's  fire,  beautiful  in  imagery,  and  felicitous 
in  expression  and  rhythm,  are  unconstrained  and 
free,  and  rise  naturally  and  easily  to  the  loftiest 
heights  of  faith's  devotion.  The  divine  afflatus  is 
surely  there,  and  blended  together  are  the  exquisite 
poetic  element,  the  trust  of  a  believing,  consecrated 
soul,  the  clear  vision  of  eternal  things,  and  the  pur- 
ity and  peace,  the  love  and  the  joy  of  one  who, 
though  on  earth,  was  yet  in  heaven. 

It  was  because  he  was  a  poet  that  this  master  in 
Israel  was  all  the  more  enabled  to  interpret  for  us  so 
successfully  the  oracles  of  God.  The  bane  of  bibli- 
cal exegesis  and  theological  discussion  in  all  the  past 
has  been  that  scholars  and  disputants  have  been  in 
bondage  to  the  letter,  and  have  known  so  little  of 
the  freedom  and  insight  of  the  spirit.  No  book  is 
so  full  of  poetry,  metaphor,  simile,  allegory,  symbol, 
and  imagination  as  the  Bible.  But  literalists,  desti- 
tute of  the  imaginative  element,  have  seized  upon 
what  was  only  figurative  or  emblematic  and  hard- 
ened it  into  dogma,  losing  sight  of  the  real,  divine 
truth  which  it  was  meant  merely  to  shadow  forth, 
and  which,  when  rightly  apprehended,  is  forever  the 
life  of  the  soul.  Hence  the  husks  on  which  the  gen- 
erations have  so  largely  fed,  only  to  famish  and  suf- 
fer. To  one  who,  like  Doctor  Sears,  was  a  lover  of 
the  truth  and  a  diligent  and  fearless  seeker  for  it;  and 

115 


The  First  Parish  of  Weston 

who,  from  his  fine  instinct  and  vision,  as  both  bard 
and  seer,  could  so  clearly  distinguish  between  sub- 
stance and  form,  the  Book  of  books  was  a  revela- 
tion indeed,  full  of  truth,  full  of  wonders,  full  of 
God.  No  one  of  our  teachers  more  than  he,  has 
opened  up  to  us  the  Scripture  and  helped  us  to  see 
its  hidden  meanings,  to  which  we  were  so  blind  be- 
fore, or  which  we  saw  only  "  through  a  glass  darkly." 
The  second  coming  of  the  Son  of  man  is  not  a 
visible  reappearance  and  bodily  descent  from  heaven 
to  earth,  but  his  promised  Paraclete  or  gift  of  the 
Holy  Spirit,  as  on  the  Day  of  Pentecost  and  ever 
since.  The  Judgment  is  not  some  vast  and  dread- 
ful scenic  tribunal,  in  the  presence  of  which  the  per- 
sonal Christ  in  all  his  majesty  will  hurl  his  fatal 
thunders  at  the  countless  millions  of  the  wicked,  and 
extend  his  merciful  welcome  to  a  like  innumerable 
array  of  the  righteous,  as  with  audible  voice  he  pro- 
nounces the  everlasting  doom  of  the  former,  and  the 
endless  joy  of  the  latter ;  but  it  is  rather  the  silent, 
tremendous  force  of  his  eternal  Word  that  finally 
cleaves  asunder  the  good  and  the  evil,  and,  by  a 
spiritual  law  which  is  changeless  and  sure,  assigns  to 
each,  alike  in  the  here  and  the  hereafter,  its  appro- 
priate moral  consequences  of  retribution  or  reward. 
The  fires  and  woes  of  hell  are  the  stings  of  a  guilty 
conscience  and  the  fact  and  sense  of  the  soul's  deg- 
radation ;  and  the  "  white  robes  "  of  the  redeemed 
"  are  put  on,  not  from  without,  but  from  within,  and 
are  the  exfigurations  of  that  celestial  purity  and  in- 
nocence "  which  Christ  has  there  wrought.  Of  the 
Spirit-world  he  says :  "  It  is  above  us,  not  in  space, 
but  in  the  higher  degree  of  its  life  and  the  higher 
species  of  substances  that  compose  it.     But  it  is  near 

ii6 


The  First  Parish  of  Weston 

us,  and  we  are  in  it,  because  our  souls  are  of  like 
substance  and  are  organisms  to  receive  its  spirit  and 
breathe  its  airs,  and  have  latent  in  them  those  orders 
of  perceptive  powers  capable  in  due  time  of  giving 
open  relations  with  it  and  unobstructed  sight  of  its 
transcendent  glories." 

Not,  of  course,  that  such  ideas  and  interpretations 
relating  to  the  Bible,  were  at  all  new  with  Doctor 
Sears,  or  had  not  always  been  more  or  less  familiar 
to  spiritually  minded  students  or  teachers  of  the 
Word ;  but  only  that  they  were  especially  charac- 
teristic of  his  instructions  and  were  more  fully  and 
finely  worked  out  and  set  forth  by  him  than  by  any 
other  of  our  Unitarian  writers  or  preachers.  A  study 
of  his  works  shows  that  he  was  an  extensive  and 
careful  reader  of  the  best  authors  of  many  sects  and 
communions  in  all  Christian  history,  and  that  he 
brought  thence  rare  treasures  of  thought  and  wis- 
dom, old  and  new,  with  which  to  enrich  his  own 
mmd  and  productions,  profitably  making  use  of  all 
his  aids,  but  being  enslaved  to  none.  As  in  the 
case  of  certain  other  superior  men  of  the  liberal 
school,  he  was  much  indebted  to  Swedenborg,  and 
again  and  again  refers  to  doctrines  of  the  great  Swe- 
dish seer  as  of  prime  value  and  helpfulness;  but, 
while  there  was  not  a  little  affinity  between  the  two 
on  the  more  spiritual  side,  the  unpretending  thinker 
and  scholar  you  knew  so  well  found  little  else  to 
attract  and  hold  him  in  the  revelations  or  philoso- 
phy of  the  New  Jerusalem  prophet.  Emerson,  also, 
knew  Swedenborg,  and  was  his  debtor ;  but  Emer- 
son says:  "Trust  thyself;  every  heart  vibrates  to 
that  iron  string;"  and:  "Nothing  is  at  last  sacred 
but  the  integrity  of  your  own  mind." 

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The  First  Parish  of  Weston 

Doctor  Sears  was  the  helper  he  was,  because  with 
his  erudition,  broad  views,  and  famihar  acquaint- 
ance with  the  varied  or  hostile  theories  or  beliefs  of 
the  Christian  world,  he  was  a  man  of  much  spirit- 
uality and  faith,  and  held  reverently  and  firmly  to 
the  Bible  as  the  paramount  word  or  revelation  of 
God.  Had  he  been  skeptically  inclined,  he  had 
accomplished  comparatively  little  really  worth  the 
while.  Men  doubted  enough  already.  It  was  not 
his,  in  the  sphere  of  religion,  to  bring  "  coals  to 
Newcastle."  Still  the  hunger  cry  was:  "What  is 
Truth?"  and:  "What  saith  the  Scripture?"  as 
from  a  deep  consciousness  that  a  sure  testimony  was 
there  that  could  not  be  ruled  out  of  the  account. 
Revelation,  the  preacher  taught,  is  from  within,  and . 
it  is  also  from  without ;  and  he  adds :  "  It  is  to  clar- 
ify this  inner  light,  to  restore  it  to  its  ancient  efful- 
gence, to  afford  an  unerring  standard  by  which  to 
distinguish  it  from  the  flicker  of  strange  fire  within 
us,  it  is  for  this  that  we  have  given  us  the  Word 
written  and  the  Word  made  flesh."  But  the  Bible 
is  not  only  a  revelation  of  God :  "  It  is  also  a  reve- 
lation of  man,  an  exhibition  of  the  things  hidden 
within  us,  hidden  often  far  beneath  the  reach  of 
our  consciousness.  The  life  of  God  and  the  life 
of  man  are  both  revealed  here.  Deep  in  our  souls 
there  are  the  same  twofold  forces— the  divine  life 
and  the  human — with  their  strivings  and  inter- 
actions; only  as  we  become  degenerate  and  live 
chiefly  in  externals,  these  things  within  us  are  seen 
dimly  or  not  at  all ;  but  the  Bible  holds  them  up 
before  us  again  on  a  page  that  is  open  and  illu- 
mined." 

The  more  radical  or  destructive  critics  had  sought 

Ii8 


The  First  Varish  of  Weston 

to  undermine  the  book,  to  minimize  or  explain  away 
many  of  its  cardinal  teachings,  to  eliminate  from  it 
the  supernatural  element,  and  to  bring  it  down  to 
the  general  level  of  other  literature,  as  so  marked  by 
fables  and  legends,  or  errors  and  imperfections,  that 
it  had  no  special  significance  or  efficacy  as  the 
Word  of  God ;  while  the  Christ  who  was  in  it  was 
rated  by  them  as  an  amiable  and  remarkable  man 
indeed,  yet  altogether  human,  often  mistaken,  and 
quite  faulty  and  peccable.  The  genuineness  and 
the  authenticity  of  the  gospel  narratives,  not  to 
speak  of  other  books  of  the  New  Testament,  were 
denied ;  the  story  of  the  resurrection,  as  told  by  the 
Evangelists,  was  discredited;  and  the  amazing  rise 
and  spread  of  Christianity  in  its  earliest  years  was 
based  upon  the  alleged  wild  hallucinations  of  Mary 
Magdalene  and  the  "  epileptic  fits  "  of  Paul,  without 
which,  it  was  contended,  the  wondrous  growths  and 
triumphs  would  never  have  been.  It  was  not  possi- 
ble for  men  to  rest  in  such  negations  or  perversions 
as  these,  or  thus  to  account  for  the  momentous 
events  that  have  marked  the  progress  of  the  Chris- 
tian church,  at  first  or  later.  Incautious  souls  were, 
for  a  time  at  least,  caught  in  the  snare.  But  Baur, 
Renan,  and  their  congeners,  whatever  better  service 
they  rendered,  a  service  which  Doctor  Sears  was  just 
to  commend,  are  not  the  influential  authorities  they 
once  were.  But  there  was  urgent  need,  nowhere 
more  than  in  our  liberal  communion,  of  a  return 
to  first  principles ;  of  a  more  rational  as  well  as  more 
spiritual  interpretation  and  philosophy  of  the  Bible 
than  the  new  schools  had  presented ;  of  a  restoration 
of  Christ's  image  in  its  divine  aspects  as  well  as  its 
human;  and  of  some  stern  insistence  that  in  this 

119 


The  First  Parish  of  Weston 

world's  history  great  effects  must  have  some  fitting 
and  adequate  cause,  and  that  Scripture  is  its  own 
best  witness,  showing  as  it  does  that  the  life  and 
character  and  the  death  and  resurrection  of  Jesus 
were  prophetic  of  what  followed,  and  what  followed 
required  just  that  which  went  before.  Few  were 
more  competent  to  discharge  the  service  than  Doctor 
Sears,  and  in  several  books  I  have  not  yet  named, 
as  well  as  in  his  controversial  magazine  articles  to 
which  I  have  referred,  he  wrought  a  work  and  bore 
a  testimony  in  behalf  of  "  the  faith  once  delivered  to 
the  saints,"  for  which  the  churches  of  all  sects  are 
his  lasting  debtors.  With  all  his  winning  graces  of 
spirit,  he  was  of  the  church  militant,  and  was  a 
good  fighter  for  the  truth  as  God  gave  him  to  see 
the  truth.  We  all  know  his  unconquerable  love  of 
liberty;  his  righteous  love  of  man,  black  or  white, 
as  the  child  of  God ;  and  his  fearless,  fiery  words,  in 
sermon  and  song,  against  slavery  and  the  Fugitive 
Slave  Law  and  the  heartless  and  cruel  oppressor,  in 
all  the  terrible  yet  glorious  years.  The  poet-preach- 
er could  do  battle  with  error  in  theology  as  well  as 
against  wrong  in  the  state ;  and  if,  in  connection 
with  his  uncompromising  support  and  defence  of 
tlie  gospel  of  the  New  Testament,  the  casuistries 
and  absurdities  of  his  opponents  were  sometimes 
such  as  to  provoke  his  caustic  pen,  or  his  keen  wit 
or  satire,  we  must  remember  how  strong  was  the 
temptation  and  how  no  doubt  he  was  freely  excused 
and  forgiven  by  Mary  Magdalene  and  Paul  and 
indeed  "  all  the  Apostles."  His  was  the  sword  of 
the  Spirit,  but  it  was  always  wielded  in  the  love  of 
truth,  and  of  him  who  is  the  truth,  as  he  is  the 
way  and   the   life.     No   pulseless,    bloodless   saint 

1 20 


The  First  Parish  of  Weston 

was  he ;  but  a  saint  who  endured  "  hardness  as  a 
good  soldier  of  Jesus  Christ." 

Some  of  us  well  remember  with  what  interest  and 
delight  many  in  all  our  churches  welcomed  and  read 
the  first  book  he  gave  to  the  public  about  forty- 
five  years  ago,  entitled  Regeneration.  This  central 
subject  of  religion  had,  of  course,  been  treated  by 
numberless  writers  before  him,  and  possibly  one 
might  have  been  tempted  to  ask :  "  What  more  can 
be  said  on  such  a  theme  ?  Who  has  anything  new 
to  offer  here "?  "  Yet  this  was  a  book  so  exception- 
ally fresh  and  original  in  thought,  style,  and  treat- 
ment that  it  had  at  once  a  multitude  of  appreciative 
and  admiring  readers ;  nor  was  its  mission  by  any 
means  confined  to  one  denomination  alone.  As  far 
from  Pelagius  on  the  one  hand  as  from  Calvin  on 
the  other,  it  recognized  the  hereditary  corruptions 
and  the  acquired  evil  instincts  of  man,  but  also  the 
divine  element  that  is  in  him,  with  his  boundless 
receptive  capacities  for  good.  Its  idea  of  the  needed 
regeneration  goes  deeper  than  the  motives  and  mo- 
ralities with  which  most  of  our  liberalism  is  content. 
It  implies  the  reception  of  the  Holy  Spirit  into  the 
inmost  being,  the  expulsion  from  the  soul  of  all  its 
foul  inheritance  and  acquisitions,  and  the  devotion 
of  all  its  natural  powers  and  affections  to  the  service 
of  God.  Most  forcibly  he  says  :  "  Reformation  is 
not  regeneration,  conformity  is  not  worship,  the 
wording  and  rewording  of  liturgies  is  not  prayer, 
and  hope  of  heaven  is  not  the  peace  of  its  commenc- 
ing dawn.  Not  until  the  Spirit  abiding  within  has 
melted  the  soul  beneath  the  glow  of  the  divine 
charms,  not  until  the  angel  band  of  heavenly  affec- 
tions comes  in  and  the  gang  of  selfish  lusts  goes  out; 


The  First  Parish  of  Weston 

do  old    things  pass   away  and  all  things  become 
new." 

If  most  Unitarian  books  do  not  go  to  the  root  of 
the  matter,  it  is  because  they  disclose  no  sufficiently 
profound  sense  of  the  dreadful  fact  and  nature  of 
sin.  Man  must  know  himself  and  see  the  evil  that  is 
in  him,  as  well  as  the  good,  before  he  can  apply  the 
effectual  remedy  for  the  curse  and  the  woe  and  so 
rise  to  his  proper  destiny.  Doctor  Sears's  appeal  is 
here  to  the  universal  consciousness  and  the  uniform 
testimony  of  the  ages,  and  thus  he  finds  a  sure  ground 
for  the  indispensable  means  of  deliverance  which 
only  the  Christ  and  the  gospel  supply.  His  volume 
is  a  distinct  and  invaluable  aid  to  the  better  life,  and, 
like  all  his  writings,  it  abounds  in  beautiful  thoughts 
and  fine  and  impressive  passages  which,  could  they 
be  combined  with  similar  selections  from  his  other 
works  and  all  be  interspersed  with  some  of  his  choic- 
est hymns,  the  whole  published  in  a  compact  and 
convenient  form,  would  constitute  a  vade  mecum  of 
inestimable  worth  to  such  as  live  in  the  Spirit  and 
feed  on  the  Word,  or  fain  would  know  and  follow 
the  blessed  way. 

Regeneration  contains  the  germs  or  partial  devel- 
opments of  most  of  the  author's  doctrines  and  ideas 
which  later  appeared  more  fully  in  Athanasia^  or 
Foregleams  of  hmnortality^  and  l^he  Fourth  Gospel^  the 
Heart  of  Christy  two  books  of  still  more  special 
interest  or  significance.  There  are  so  many  diffi- 
culties to  be  encountered,  so  many  diverse  views 
that  prevail,  and  so  many  questions  one  may  ask 
in  connection  with  subjects  like  Nature  and  Su- 
pernaturalism,  the  Resurrection  of  Jesus  and  the 
General  Resurrection,    and   the    later   Jewish    and 

122 


The  First  Parish  of  Weston 

earlier  Christian  Pneumatology,  that  such  a  fresh 
and  learned  discussion  of  these  and  kindred  themes 
as  Doctor  Sears  gives  us  in  his  Athanasia  is  of  first- 
rate  importance.  One  may  differ  with  the  writer  in 
relation  to  this  matter,  or  that,  of  his  treatise,  but 
surely  he  will  here  find  much  to  think  about,  much 
to  help  him,  much  to  be  thankful  for.  Very  grand 
are  all  his  words  about  the  risen  Christ  and  about 
the  spiritual  and  atoning  power  or  influence  which 
comes  to  us  thence,  greater  than  any  that  proceeds 
even  from  the  Christ  crucified.  It  is  the  living 
Christ,  who  is  the  light  and  the  life.  Nor  was  the 
resurrection  of  our  Lord  the  mere  reanimation  of  the 
physical  body,  but  it  was  the  whole  process  through 
which  he  emerged  out  of  earthly  conditions  to  his 
place  of  power  on  high,  the  mortal  being  gradually 
extruded  from  the  time  of  his  reawakening  on  the 
third  day,  or  even  before  it,  until  the  supreme  hour 
of  his  ascension  and  glorification,  when  the  spiritual 
body,  which  had  inhered  in  the  natural,  "  fold  within 
fold,"  was  complete  and  perfect  in  its  immortal  in-* 
vestiture.  With  mankind  in  general,  the  emergence 
is  immediate.  "  The  immortal  man  within  is  more 
than  the  flesh  that  cumbered  it,  and  is  eternally  or- 
ganized the  moment  the  encumbrance  disappears. 
There  is  no  death,  therefore,  but  only  the  removal 
of  deathly  coverings;  the  word  vanishes  from  the 
Christian  vocabulary,  and  the  thing  it  represented 
vanishes  from  the  prospect  of  the  Christian  believer. 
"  For  ourselves,"  he  adds,  "  we  cannot  raise  to  heaven 
a  song  too  jubilant  for  this  victory  over  the  grave." 
His  Heart  of  Christ  W2is  his  masterwork  and  his  last 
notable  gift  to  the  church,  embodying  the  rich,  ripe 
fruits  of  his  life-long  and  most  important  studies,  and 

123 


The  First  Parish  of  Weston 

constituting  a  most  effective  antidote  to  the  skeptical 
theories  and  speculations  with  which  it  so  largely 
deals.  Doctor  Andrew  P.  Peabody,  unerring  judge 
of  books  as  of  men,  said  of  it  that  it  was  "  the  most 
unique  and  precious  contribution  of  our  time  to 
Christian  literature,  and  that,  equally  for  its  ability, 
its  learning,  and  its  wealth  of  devotional  sentiment." 
Next  to  the  Bible,  it  was  Mrs.  Ralph  Waldo  Emer- 
son's most  sacred  book.  Said  the  Literary  World: 
"  As  an  exposition  of  the  Johannean  theology,  it  has 
probably  never  been  surpassed  in  acumen  and 
thoroughness."  And  similar  has  been  the  general 
testimony  of  representative  minds  of  evangelical 
communions.  However  many  good  Christians  of 
the  liberal  faith  might  dissent  from  its  affirmations 
of  the  pre-existence  and  supernatural  birth  of  Christ, 
and  might  think  that  various  other  doctrines  which 
he  advances  are  too  "  orthodox  ;  "  or  however  many 
of  the  orthodox  themselves  might  object  to  its  anti- 
Trinitarianism,  or  its  repudiation  of  the  old  vicari- 
ous or  substitutional  theory  of  the  atonement,  or  of 
whatever  other  feature  of  the  Calvinistic  system ;  yet 
there  was  a  wide  agreement  among  Biblical  schol- 
ars and  thoughtful  believers  of  every  name,  that 
here  was  a  most  striking  and  unanswerable  argu- 
ment for  the  validity  and  trustworthiness  of  the 
sacred  records  of  which  he  treats  and  upon  which 
all  Christian  sects  must  needs  build  and  rest  as  upon 
a  sure  foundation. 

The  fourth  gospel,  especially,  is  the  heart  of 
Christ;  and  he  who  runs  may  read.  With  con- 
summate ability  and  skill,  and  with  ample  learning, 
clearness,  and  force,  the  author  sets  before  us  the 
moral  and  intellectual  condition  of  the  eastern  world 

124 


The  First  Parish  of  Weston 

in  the  first  and  second  centuries,  the  leading  features 
of  the  life  and  character  of  Jesus,  the  religions 
and  philosophies  that  prevailed  or  were  rife  around 
the  "  beloved  disciple  "  in  his  day,  and  the  inti- 
mate relations  he  sustained  to  his  Master  and  the 
apostles  and  the  earliest  of  the  fathers ;  and  to 
establish  the  genuineness  and  authenticity  of  the 
productions  commonly  ascribed  to  him,  follows 
back  the  line  of  historical  evidence  from  the  later 
time  to  the  earlier,  and  then  down  from  the  earlier 
to  the  later,  making  narratives,  epistles,  the  Apoc- 
alypse, and  even  apocryphal  writings  and  the  heretics 
themselves,  tell,  with  cumulative  effect,  the  same 
great  story:  that  the  New  Testament  is  solid  fact 
and  history ;  and,  if  solid  fact  and  history,  then  that 
the  Logos  of  John's  proem,  here  so  prominently 
brought  before  us  as  the  divine  reason  or  the  eter- 
nal Word,  was  incarnate  in  Jesus  Christ  as  a  glori- 
ous revelation  of  God,  to  be  the  light  and  the  life 
of  the  world.  "  As  thou.  Father,  art  in  me,  and  I 
in  thee,  that  they  also  may  be  one  in  us ;  that  the 
world  may  believe  that  thou  hast  sent  me." 

Was  it  miracle  ?  It  was  the  miracle  of  miracles, 
the  wonder  of  wonders,  and  carries  with  it  the  mar- 
vellous deeds  of  the  record,  at  which  beholders  ex- 
claimed :  "  Truly,  thou  art  the  Son  of  God." 

Was  it  law  *?  Yes,  but  law  of  the  spiritual  realms, 
of  whose  nature  and  operations  we,  with  our  poor 
vision  and  limited  attainments,  know  so  little.  "  The 
wind  bloweth  where  it  listeth,  and  thou  hearest  the 
sound  thereof,  but  canst  not  tell  whence  it  cometh 
and  whither  it  goeth ;  so  is  every  one  that  is  bom 
of  the  Spirit." 

Doctor  Sears  was  a  supernaturalist.  The  word 
125 


The  First  Parish  of  Weston 

nature,  as  he  points  out,  has  been  used  by  differ- 
ent writers  or  schools  with  various  significations. 
It  is,  "  by  common  consent,  applied  to  the  world 
of  sight,  sound,  and  fragrance  that  lies  over  against 
the  senses,  and  through  them  becomes  an  object  of 
perception."  It  is  also  made  to  include  man,  with 
his  "whole  aggregate  of  human  qualities."  Then 
again,  "  all  beings  and  things,  from  the  mineral  up 
to  the  highest  angel."  So,  also,  "  we  speak  famil- 
iarly of  the  divine  nature,  meaning  the  sum  of 
divine  qualities  and  attributes,"  and  it  is  pertinently 
added,  with  reference  to  this  "  game  of  words " : 
"  One  who  should  be  so  disposed  and  could  afford 
the  time  for  such  logomachy,  might  place  all  beings 
and  things,  including  God  himself,  under  the  cate- 
gory of  nature,  and  then  of  course  it  would  be  very 
easy  for  him  to  prove  that  the  supernatural  has  no 
existence."  And  it  is  well  said  :  "  Nothing  is  to  be 
gained  by  these  tricks  of  language.  .  .  .  The 
nature-world  is  this  range  of  existence,  conditioned 
by  time  and  space  and  subject  to  the  laws  of  space 
and  temporal  change;  whereas  the  range  of  exist- 
ence conceived  of  as  out  of  time  and  space,  and 
therefore  beyond  the  dominion  of  natural  law,  is  the 
supersensible  or  supernatural  world."  The  latter, 
like  the  former,  has  laws  of  its  own,  and  "the  laws 
of  nature  or  of  spirit  are  uniform,"  since,  "  the  same 
antecedents  being  given,  the  same  consequences  will 
be  given  also."  A  surprise,  or  what  is  extraordinary, 
in  one  realm  or  the  other  argues  no  interference 
with,  or  violation  of,  eternal  law ;  but  is  its  proper 
and  harmonious  effect.  But  God  works  in  and 
through  all,  forever  creating  and  recreating,  and 
making  all  things  new.     He  is  not  only  immanent, 

126 


The  First  Parish  of  Weston 

but  also  transcendent.  He  is  in,  but  also  above, 
nature,  man,  and  Christ.  His  spirit  enters  and  en- 
ergizes them  all,  and  permeates  and  inspires  the  writ- 
ten word  and  the  church  of  the  ages.  "  Nature  is 
the  perpetual  effervescence  of  the  divine  power;  the 
natural  is  the  unbroken  evolution  of  the  supernatu- 
ral ;  history  from  the  first  man  to  the  last  is  the  pro- 
gressive unrolling  of  the  plan  of  the  infinite  provi- 
dence in  which  great  events  and  small  are  taken  up 
and  glorified."  "Expunge  the  supernatural  from 
Christianity,  make  its  Christ  a  common  man,  and  his 
cross  a  human  misfortune,  and  we  tend  by  inevitable 
logic  to  that  view  of  human  nature  which  merges 
it  in  mere  animal  existence."  And  this,  moreover : 
"  The  birth  of  Christ,  his  mission,  his  miracles,  his 
death,  his  resurrection,  his  ascension,  his  coming 
again  as  the  Paraclete,  will  be  found  so  connected  in 
the  narratives  of  the  New  Testament  that  you  can- 
not take  out  one  without  impairing  the  significance 
of  all."  Or,  as  Phillips  Brooks  says  :  "  Christianity 
is  supernatural,  or  it  is  nothing."  Doctor  Sears's  con- 
tention was  not  for  mere  names,  or  words.  So  long 
as  nature  or  naturalism  is  generally  understood  as 
including  only  the  lower  range  of  existence,  there  is 
need  of  the  supernaturalism  that  means  the  higher 
range  of  existence  and  God  as  the  originating,  ener- 
gizing and  supreme  life  of  all  that  is.  It  is  the 
sublime  fact  which  he  still  has  in  view,  when  with 
noble  and  prophetic  eloquence  he  hails  the  end  of 
the  strife  of  tongues  and  the  grander  reign  of  truth. 
"  That  we  are  on  the  verge  of  a  new  epoch  when 
the  spirit  of  God  will  utilize  the  accumulated  knowl- 
edge of  the  modern  age,  taking  up  science,  art, 
philosophy,  into  a  higher  unity,  there  to  make  them 

127 


The  First  Parish  of  Weston 

resplendent  with  a  light  which  is  not  their  own,  and 
the  servitors  of  a  more  comprehending  and  adoring 
faith,  there  are  tokens  already  both  in  the  earth  and 
the  sky.  And  in  that  day,  when  the  supernatural 
and  the  natural,  no  longer  halved  and  sundered,  are 
harmonized  in  one,  we  shall  find  the  latter  the 
medium  through  which  the  other  appears  more  per- 
fectly ;  and  then  special  miracles  will  cease  only  be- 
cause the  whole  cosmos  is  miracle,  and  more  intel- 
ligently and  completely  than  to  the  eye  and  ear  of 
Plato,  reports  the  mind  of  the  Supreme  and  the 
music  of  the  upper  spheres." 

It  is  with  gratitude  to  God  that  we  bear  in  re- 
membrance the  revered  and  beloved  teacher,  pastor, 
and  friend.  In  connection  with  all  his  blessed  min- 
istries, it  is  ours  to  recall,  for  our  own  encourage- 
ment, with  what  purity  and  patience,  with  what 
gentleness  and  godliness,  and  with  what  faith  and 
heroism  he  lived  and  served  in  all  the  labors  and 
struggles  of  his  lot,  in  its  alternations  of  wearisome 
sickness  and  reviving  health,  and  its  mingled  joys 
and  sorrows ;  and  what  triumph  and  rest  were 
his  great  and  eternal  reward  at  last.  Embalmed  in 
the  heart  of  Christ,  he  is  embalmed  as  well  in  all 
our  hearts,  to  be  to  us  a  savor  of  life  unto  life,  to 
bring  us  nearer  and  yet  nearer  to  God,  and  fill  us 
more  and  still  more  with  the  peace  which  the  world 
cannot  give  and  which  it  cannot  take  away. 


128 


The  Church  of  the  Living  God 


The  sermon  here  printed  is  an  amended  and 
enlarged  version  of  four  sermons,  the  first  preached 
on  the  second  Sunday  of  the  Bicentennial  Celebra- 
tion, the  others  afterward. 


^H  ^H^       IMr'l     III!                     -^ 

jBl^ftj'gt';},  J          ^^nt  H^B  ^^Bi  ^^^^^^H 

^^^^^^^^^^^^            |^^9||UUH|^HHJ| 

JBSHHH 

THE  FIRST   PARISH  AND   CHURCH  IN 
WESTON 

A  SUMMARY  OF  THEIR  RECORDS 
By  Reverend  Charles  Frank  Russell 

The  church  of  the  living  God  ;    the  pillar  and  ground  of  the 
truth. — I  Tim.  iii.    15. 

THE  lives  of  the  ministers  of  this  parish  having 
already  been  presented  to  you,  it  has  not 
seemed  fit  that  I  should  ask  you  to  consider  them 
again  in  the  historical  sermons  which  I  have  been 
asked  to  preach,  for  of  the  lives  of  the  earliest  two 
I  have  spoken,  and  I  have  nothing  new  to  add,  and 
the  lives  of  the  later  ones  have  been  more  ably  pre- 
sented than  I  can  hope  to  present  them.  I  have 
thought  it  well,  therefore,  to  gather  from  a  search  of 
the  records  of  the  parish,  the  church,  and  the  town 
as  much  knowledge  of  the  life  of  this  parish  for 
the  two  hundred  years  of  its  existence  as  possible, 
and  to  offer  that  to  you  as  my  contribution  to  the 
festival  which  we  are  keeping. 

A  true  history  of  the  First  Parish  of  Weston, 
from  its  creation  by  the  General  Court  in  1698,  to 
this  hour,  would  consist  not  so  much  of  an  account 
of  the  events  which  have  marked  its  existence,  as 
of  a  delineation  of  its  growth  in  thought,  in  feeling, 
and  in  purpose,  and  of  the  sources  and  the  results 
of  such  a  growth.     For,  as  the  life  of  any  one  of 

131 


The  First  Parish  of  Weston 

us  is  greater  than  the  events  that  mark  its  existence, 
and  more  important  than  the  birthdays  which  indi- 
cate its  duration,  so  the  Hfe  of  this  church  of  the 
living  God  is  something  greater  and  more  impor- 
tant than  the  settlement  of  any  minister,  the  erection 
of  any  building,  or  the  enlargement  or  diminution 
of  its  congregation.  A  true  history  would  lay  em- 
phasis on  the  change  in  its  thought,  the  extension 
and  broadening  of  its  sympathy,  and  the  purifica- 
tion of  its  aims. 

For  instance,  when  this  church  was  first  gathered 
in  1709,  the  members  heard  read,  and  assented  to, 
the  Confession  of  Faith  put  forth  by  the  Synod  of 
Churches  held  in  Boston  in  1680,  and  adopted  a 
covenant  in  accord  with  it.  There  is  not  a  member 
of  this  congregation  who  would  now  assent  to  that 
confession  or  vote  for  that  covenant.  Before  Mr. 
Williams  had  finished  his  ministry  here  he  had 
modified  the  covenant  to  satisfy  his  young  people. 
The  covenant  thus  modified  has  been  further  modi- 
fied in  the  time  of  other  ministers,  and  anyone  may 
now  join  this  church  by  signing  a  statement  which 
says :  "  In  the  love  of  truth  and  in  the  spirit  of 
Jesus  Christ  we  join  for  the  worship  of  God  and  the 
service  of  man."  Again,  the  feeling  of  our  ances- 
tors was  very  strong  against  heretics.  In  the  fun- 
damental law  of  the  Commonwealth,  idolatry  and 
witchcraft  and  blasphemy  were  punishable  with 
death,  and  the  persecution  of  the  Quakers  and  the 
witches  bears  witness  that  these  penalties  were  en- 
forced. The  first  covenant  of  diis  church  says : 
"  We  do  heartily  close  in  with  the  Boston  Confes- 
sion of  Faith,  and  if  any  one  of  us  shall  go  about  to 
undermine  it  we  will  bear  a  due  testimony  against 

132 


The  First  Parish  of  Weston 

them."  To-day  no  member  of  this  parish  desires 
to  persecute  any  one  for  a  difference  of  opinion,  and 
all  members  would  unite  to  defend  such  as  honestly 
differed  from  them.  The  aim  of  the  early  Puritans 
was  to  create  a  state  governed  by  the  church,  a  the- 
ocracy in  which  the  religious  alone  should  rule. 
This  parish  to-day  stands  for  complete  separation 
of  church  and  state,  and  would  war  with  any  relig- 
ious body  that  sought  supremacy  in  civic  affairs. 
These  great  changes  in  thought,  in  feeling,  in  aim, 
which  I  have  tried  to  illustrate,  amounting  in  some 
cases  to  a  complete  reversal,  are  what  make  up  the 
true  life  of  this  parish,  and  fully  to  display  these 
would  unfold  its  history.  Such  a  full  display  is  be- 
yond my  power,  and  would  be  impossible  in  any 
time  I  have  at  my  disposal.  But  I  shall  ask  you  to 
notice  certain  movements  which  I  think  will  illus- 
trate the  nature  of  the  changes  which  have  here 
taken  place,  that  in  our  attention  to  events  and  per- 
sons we  may  not  neglect  what  is  after  all  most  im- 
portant in  our  survey  of  two  hundred  years  of  the 
life  of  this  living  church  of  the  living  God. 

The  movement  which  led  to  the  establishment 
of  this  precinct  or  parish  would  seem  to  have  had 
its  source  in  a  desire  for  the  greater  convenience 
of  the  inhabitants  of  this  region.  They  were 
obliged  to  attend  church  at  Watertown  or  Sudbury. 
The  roads  then  were  not  as  good  as  now,  and  they 
wished  to  do  their  duty,  or  to  enjoy  their  pleasure, 
with  less  discomfort  and  less  expenditure  of  time. 
They  sought,  therefore,  to  set  up  the  public  worship 
of  God  among  themselves.  This  was  very  difficult 
to  accomplish  in  those  days  of  small  things.  That 
they   were    fifteen    years    in    finishing    their     first 

133 


The  First  Parish  of  Weston 

church,  thirty  by  thirty  feet,  does  not  prove  less  in- 
terest nor  less  devotion  in  them  than  in  us  who 
built  this  church  in  three.  They  were  not  only 
poor  in  purse,  but  in  discipline  and  in  courage. 
There  was  not  yet  with  them  power  for  common 
action,  nor  even  organization  for  the  ordinary  busi- 
ness of  existence.  We  do  well  in  celebrating  this 
date  of  June  24,  1698,  when,  in  answer  to  their 
petition,  the  General  Court  granted  them  permis- 
sion to  settle  a  minister,  to  build  a  church,  to  ap- 
point officers  to  transact  and  manage  their  affairs, 
and  set  bounds  to  their  jurisdiction  by  establishing 
this  precinct  or  parish ;  for  this  marks  an  important 
crisis  in  their  existence.  Those  residing  here  had 
come  of  age,  one  might  say,  and  wished  to  set  up  a 
household  and  a  home  of  their  own,  and  their  right 
to  do  so  the  General  Court  had  recognized,  and 
power  was  given  them  to  administer  their  own  af- 
fairs. This  power  they  exercised,  as  soon  as  con- 
venient after  it  was  given ;  and  within  four  months 
officers  were  chosen,  organized  work  was  laid  out, 
and  this  parish  began  the  life  which  is  yet  strong 
and  unfailing.  The  next  three  years  were  spent  in 
furthering  the  construction  of  the  meeting  house  and 
in  devising  means  to  settle  and  maintain  a  minister. 
We  may  be  sure  that  there  were  many  difficulties,  not 
only  as  to  money,  but  also  as  to  temper,  that  agree- 
ment was  not  easy  and  that  action  was  slow.  But, 
by  1701,  the  meeting  house  was  so  far  advanced  as 
to  be  used,  and  Mr.  Thomas  Symmes  (afterward 
settled  at  Boxford)  having  refused  their  call,  Mr. 
Joseph  Mors,  already  an  inhabitant  and  probably  a 
school-master  in  the  precinct,  was  called  to  settle 
here  in  the  ministry. 

134 


The  First  Parish  of  Weston 

I  have  already  told  what  I  have  been  able  to 
learn  of  Mr.  Mors.  His  work  for  the  parish  was 
at  least  this ;  its  members  learned,  under  his  minis- 
try, how  to  differ  among  themselves  and  yet  to  hold 
together.  From  the  first  he  had  many  opponents; 
but  the  opposition  among  the  members  of  the  par- 
ish was  not  great  enough  to  lead  to  its  disintegra- 
tion. Doctor  Kendal  says  that  a  council  con- 
demned both  minister  and  congregation,  and  that 
the  friends  of  Mr.  Mors  then  agreed  to  unite  with 
their  opponents  in  choice  of  some  one  else,  if  the 
precinct  would  join  in  calling  in  mediators  to  at- 
tempt a  reconciliation  between  Mr.  Mors  and  his 
adversaries.  This  was  done  without  effect.  Mr. 
Mors  was  then  dismissed.  After  further  trouble  a 
settlement  as  to  financial  matters  was  made,  and  the 
precinct,  undeterred  by  its  mistakes,  addressed  itself 
again  to  setting  up  and  maintaining  the  public  wor- 
ship of  God  in  these  parts. 

In  the  spring  of  1 706,  the  year  Mr.  Mors  left,  the 
precinct  was  presented  at  the  Court  of  Quarter  Ses- 
sions for  not  having  a  settled  minister.  It  made  re- 
turn at  the  session  in  September.  In  1 707,  the  pre- 
cinct chose  Mr.  Nathaniel  Gookin,  afterward  settled 
at  Hampton,  New  Hampshire,  as  its  minister,  but  he 
declined.  In  April,  in  May,  and  in  June  it  made 
returns  to  the  court,  which  persistently  urged  it  to 
settle  a  minister.  These  proceedings  were,  without 
doubt,  in  favor  of  Mr.  Mors,  and  there  was  fear 
that  Mr.  Mors  might  be  settled  here  by  the  court, 
for  in  June  of  this  year,  at  Concord,  the  precinct 
petitioned  the  court  "  that  they  would  not  put  Mr. 
Joseph  Mors  into  the  work  of  the  ministry  in  our 
precinct."     In  July,  Mr.  Thomas  Tufts  was  chosen. 

135 


The  First  Parish  of  Weston 

He  declined.  On  the  last  day  of  1707,  Mr.  Mors 
deeded  his  housings  and  lands  to  a  committee  for 
the  precinct.  This  action  closed  the  controversy 
with  Mr.  Mors.  Doctor  Kendal,  who  had  the 
use  of  records  which  are  not  now  within  reach, 
says  of  this  trouble  of  the  precinct  with  Mr. 
Mors  :  "  I  cannot  but  venerate  the  fathers  of  this 
Town  when  I  trace  the  records  of  their  proceed- 
ings." These  hinderances  did  but  strengthen  the 
organic  life  of  this  parish  and  shape  and  augment 
its  powers. 

Early  in  January,  1708,  a  day  of  fasting  and  prayer 
was  appointed,  and  the  neighboring  ministers  were 
invited  to  join  in  this  solemnity.  In  February,  the 
precinct  called  Mr.  William  Williams  whose  his- 
tory and  characteristics  I  have  sketched,  and  there- 
upon entered  upon  a  vigorous  and  helpful  existence, 
which  under  his  ministry  lasted  forty-one  years. 
Mr.  Williams  organized  the  first  church  here.  He 
proposed,  and  the  church  adopted,  a  covenant.  The 
sacraments  were  administered.  This  parish,  already 
organized  and  disciplined,  then,  as  the  body  of  a 
church  of  Christ,  began  a  new  life.  Out  of  the 
weakness  of  infancy  into  a  healthy  active  youth  this 
church  grew  under  the  care  of  Mr.  Williams,  and 
with  the  parish  assumed  an  important  place  in  the 
colony. 

I  think  of  this  parish  and  church  as  attaining  the 
height  of  their  importance  under  Mr.  Williams. 
When  he  was  midway  in  ministering  to  this  church 
there  were  not  more  than  one  hundred  fifty  thou- 
sand inhabitants  in  the  New  England  colonies. 
Of  these  about  fifteen  thousand  were  in  Boston. 
But  at  that  time  there  were  probably  five  hundred 

136 


The  First  Parish  of  Weston 

inhabitants  in  this  precinct.  Boston  was  then  only 
thirty  times  greater  than  Weston,  and  the  whole  of 
New  England  was  only  three  hundred  times  greater. 
Boston  is  now  three  hundred  times  greater  and  our 
country  ten  thousand  times  greater.  I  have  not 
discovered  trustworthy  statistics  as  regards  surround- 
ing towns,  but  from  these  rough  figures  it  is  easy  to 
see  that  the  relative  importance  of  Weston  was  im- 
mensely greater  then  than  now.  Into  this  important 
precinct  came  Mr.  Williams,  of  good  family,  with 
the  best  of  connections,  excellently  educated,  with  a 
wife  fully  his  equal  and  trained  in  all  the  traditions 
of  the  best  ecclesiastical  circles ;  and  it  is  not  strange 
that  the  parish  knew  an  outward  activity  which  has 
never  been  excelled.  The  church  of  about  thirty 
increased  to  over  two  hundred  and  attained  a 
strength  which  has  never  since  revealed  any  signs 
of  weakness. 

In  1713,  the  Town  of  Weston  was  created  with 
substantially  the  same  limits  as  the  precinct.  The 
church  records,  which  at  this  date  are  the  most  im- 
portant witness  of  the  life  of  the  parish,  were  ad- 
mirably kept  by  Mr.  Williams  and  give  knowledge 
of  the  ways  of  thought  and  action  of  our  fathers. 
In  1723,  they  relate,  the  town  was  afflicted  by  a  sore 
sickness  and  mortality,  and  a  meeting  of  the  church 
was  called  "  to  enquire  concerning  the  Voice  of  God 
to  the  Town  therein.  What  sins  and  evils  God 
was  witnessing  against,  and  what  duties  had  been 
carelessly  attended  or  neglected."  It  was  thought 
that  censoriousness,  strife,  intemperance,  pride,  evil 
speaking  and  uncharitableness  were  the  chief  sins  of 
the  time,  and  that  to  these  must  be  added  neglect  of 
the  Lord's  Supper.     These  faults  are  notably  faults 

137 


The  First  Parish  of  Weston 

of  temper.  Our  fathers  in  a  time  of  severe  self- 
scrutiny  found  little  in  conduct  to  censure,  and 
thought  they  chiefly  ought  to  struggle  against  pride 
and  uncharitableness  if  they  would  please  heaven. 
It  is  doubtful  if  we  should  find  our  sins  so  light ; 
but  we  should  not  think  any  unusual  sickness  the 
outcome  of  lack  of  righteousness,  but  rather  of  lack 
of  forethought,  and  should  call  a  meeting  of  the 
board  of  health  rather  than  of  the  church.  At  this 
same  meeting  "  discourse  was  had  about  the  manner 
of  singing  Psalm  tunes  and  the  late  endeavor  to 
amend  it,  at  which  some  are  offended,"  and  it  was 
voted  nearly  unanimously  that  the  church  approve 
of  regular  singing  or  singing  by  rule,  and  that  such 
singing  should  proceed  the  next  Lord's  day. 

The  manner  of  singing  which  was  to  be  amended 
was  that  of  singing  by  ear.  The  first  comers  from  Eng- 
land brought  with  them  Ainsworth's  Book  of  Psabns 
in  which  were  melodies  printed  in  diamond  shaped 
notes  without  bars,  and  while  they  used  this  book 
the  singing  was  good  of  its  kind,  l^he  Bay  Psalm 
Bool  took  the  place  of  Ainsworth's  about  1 650,  and 
as  there  was  no  music  printed  with  it,  its  compilers 
recommended  the  use  of  the  tunes  printed  in  Ravens- 
croft's  Whole  Booke  of  Psahnes^  a  most  admirable  book. 
But  there  were  few  copies  of  Ravenscroft  in  America 
and  the  number  soon  diminished,  and  then  tunes 
were  sung  from  memory  by  those  who  had  learned 
them  from  notes,  and  by  ear  by  those  who  had  only 
heard  them  sung  by  others.  Gradually  there  grew 
up  in  the  different  churches  different  versions  of  the 
same  tune,  so  that  Thomas  Walter  in  the  introduc- 
tion to  his  ^he  Grounds  and  Rules  of  Music  explained, 
Boston^  ij2i^  could  say :  "  Yea  I  have  myself  heard 

138 


The  First  Parish  of  Weston 

Oxford  tune  sung  in  three  churches  (which  I  pur- 
posely forbear  to  mention)  with  as  much  difference 
as  there  can  possibly  be  between  York  and  Oxford 
or  any  two  other  different  tunes."  There  had  fur- 
ther arisen  a  drawling  and  protraction  of  the  notes 
especially  in  the  country  where,  says  Walter :  "  I 
myself  have  twice  in  one  note  paused  to  take  breath." 
The  confusion  had  grown  so  great  that  a  part  of  two 
or  three  different  tunes  would  be  sung  to  one  stanza 
and  sometimes  different  portions  of  the  congregation 
would  be  singing  different  tunes  at  the  same  time. 
Given  the  destitution  as  regards  music  it  is  not  dif- 
ficult to  understand  how  this  confusion  arose.  But 
it  is  not  so  easy  to  conceive  that  a  great  many  con- 
gregations were  attached  to  this  confusion,  were  un- 
willing to  change  it,  and  were  moved  with  indigna- 
tion toward  those  who  advocated  a  change.  But  so 
it  was.  "  The  very  confusion  and  discord  had  be- 
come grateful  to  their  ears  "  it  has  been  said,  "  and 
melody  sung  in  time  and  tune  was  really  offensive." 
About  1720,  the  situation  had  become  so  intolerable, 
that  a  reform  was  undertaken  which  engaged  the  best 
men  of  the  time,  and  it  required  ten  years  of  con- 
tention to  have  singing  by  note  generally  adopted. 
Essays  and  sermons  were  published  by  Cotton 
Mather,  Solomon  Stoddard  (father-in-law  of  Mr. 
Williams),  Thomas  Symmes,  Josias  Dwight  and 
others  in  Massachusetts,  and  the  General  Associa- 
tion of  Connecticut  endorsed  a  sermon  by  Nathaniel 
Chauncy,  all  aimed  at  the  introduction  of  singing 
by  note.  Weston  by  its  vote  in  1723,  was  very 
early  in  adopting  the  better  way,  and  thereby 
placed  itself,  as  it  always  has,  with  the  party  of  re- 
form and  progress. 

139 


The  First  Parish  of  Weston 

The  Great  Awakening,  the  result  of  Whitefield's 
preaching  in  this  country,  made  a  strong  impression 
on  this  parish.  Mr.  Williams  seems  to  have  been 
deeply  engaged  in  it.  At  that  time  he  preached  his 
sermon  on  Saving  Faith^  in  which  he  records  that 
"in  the  last  few  months  sixty  young  people  had 
willingly  taken  their  baptismal  obligations,  the  rest 
of  the  Town  most  of  them  having  done  it  before, 
and  sixty-five  persons  had  come  into  the  communion 
of  the  Church."  The  names  of  these  young  people 
are  given  in  the  church  records.  But  while  Mr. 
Williams  was  deeply  moved  by  the  spiritual  influ- 
ences of  the  time,  these  influences  did  not  lead  to 
an  increased  severity  nor  to  a  more  rigid  application 
of  doctrinal  or  traditional  tests.  Instead,  he  sought 
to  enlarge  the  gate  of  heaven  and  make  easy  the 
path  thereto.  For  it  was  voted  in  1741  :  "Whereas 
some  serious  persons  may  have  scruples  about  making 
relation  of  their  experience  or  conviction  in  order  to 
their  being  received  into  church  fellowship,  as  think- 
ing they  are  not  obliged  thereto  by  the  gospel ;  that 
it  shall  not  be  imposed  upon  them  as  a  necessary 
term  of  communion,  but  if  they  are  of  orderly  good 
lives  and  give  satisfaction  to  the  minister  of  their 
knowledge  of  the  Christian  religion  and  understand- 
ingly  make  that  profession  of  faith  (publickly)  which 
is  printed  at  the  end  of  Mr.  Williams  book  it  shall 
be  satisfactory  to  the  church."  This  was  a  most 
notable  advance  on  the  way  from  the  first  doctrinal 
position  of  the  Puritans  to  the  freedom  of  this  time, 
and  gives  further  evidence  of  the  liberal  character 
of  Mr.  Williams's  mind.  This  vote,  passed  by 
this  church  at  the  last  recorded  meeting  but  one 
before  Mr.  Williams  ceased  to  minister  to  it,  is  a 

140 


The  First  Parish  of  Weston 

fit  ending  to  the  record  of  his  highly  important  ser- 
vice to  this  parish.  Under  his  care  this  church 
made  advance  from  childhood  to  full  maturity,  and 
therewith  attained  its  most  notable  growth.  In  a 
material  way,  the  parish  finished  its  old  meeting 
house  and  built  a  new  one.  Doctor  Kendal  re- 
cords that  Mr.  Williams  received  four  hundred 
twenty-five  persons  into  the  fellowship  of  the  church 
and  baptized  one  thousand  eighty-two.  This  was 
a  much  greater  addition,  both  actual  and  relative, 
than  has  been  made  by  any  other  minister.  The 
church  and  parish  life  was  organized,  compacted, 
ordered  and  placed  beyond  dangers  from  external  or 
internal  agitations.  Spiritually,  that  life  was  deep- 
ened and  broadened.  The  thought  of  the  people 
was  cleared  and  their  sympathies  were  enlarged. 
Afterward  the  progress  of  the  parish  is  less  notable, 
if  as  sure.  Foundations  had  been  laid  for  the  life 
that  now  is. 

The  ministry  of  Reverend  Samuel  Woodward 
covers  one  of  the  most  critical  periods  of  our  na- 
tional history,  but  to  the  matters  of  that  time  in 
which  we  know  our  fathers  were  deeply  interested, 
our  church  records  are  signally  without  reference. 
Beyond  permission  to  increase  the  number  of  psalm 
tunes,  the  adoption  of  the  version  of  the  psalms  by 
Tate  and  Brady  with  the  hymns  of  Doctor  Watts, 
and  the  election  of  deacons,  church  meetings  were 
devoted  to  the  discipline  of  the  personal  shortcom- 
ings of  church  members,  a  matter  we  would  now  not 
care  to  undertake. 

Mr.  Woodward,  like  Mr.  Williams  before  him, 
was  ardently  disposed  to  keep  that  watch  over  the 
conduct  of  his  parishioners,  which  was  then  thought 

14X 


The  First  Parish  of  Weston 

good.  The  character  of  our  records  when  contrast- 
ed with  what  we  know  was  occurring  in  the  world 
about,  often-times  appears  unnatural.  In  1755,  when 
Braddock  was  defeated,  the  church  considered  the 
neglect  of  Brother  Abraham  Gale  as  regards  his 
watch  over  word  and  action.  In  1765,  the  year  of 
the  passage  of  the  Stamp  Act,  the  church  assembled 
to  vote  that  it  was  in  charity  with  Brother  Nathan 
Fiske,  no  objection  being  made.  From  1767,  to 
1778,  which  includes  the  Boston  Massacre,  the  Tea 
Party,  the  Siege  of  Boston  and  the  Declaration  of 
Independence,  there  are  no  recorded  meetings  of  the 
church.  In  1778,  when  Washington  was  at  Valley 
Forge,  the  church  voted  that  when  "  any  person  was 
called  to  make  their  acknowledgment  of,  or  Chris- 
tian satisfaction  for  any  offence,  it  should  for  the 
future  be  before  the  church  only;"  that  is,  not  be- 
fore the  parish.  There  is  no  other  record  of  church 
activity  till  Mr.  Woodward's  death. 

This  last  vote  wherein  the  parish  is  noted  as  dif- 
ferent from  the  church,  indicates  the  division  that 
had  developed  between  religious  and  secular  life. 
When  Mr.  Williams  came  to  Weston  the  church 
here,  as  elsewhere  in  New  England,  was  yet  all  in 
all,  and  dominated  all  action  of  the  precinct.  But 
gradually  through  action  of  the  General  Court  in 
making  the  precinct  an  independent  town  with  the 
rights  that  go  therewith,  the  repeal  of  the  law  limit- 
ing the  suffrage  to  church  members,  the  increased 
importance  of  political  and  secular  affairs,  the  case 
was  reversed,  and  the  church  became  dependent  on 
the  town.  At  the  time  of  Mr.  Woodward's  ministry 
this  separation  had  been  largely  accomplished,  and  it 
is  to  the  town  records,  as  differing  from  those  of  the 

142 


The  First  Parish  of  Weston 

church,  and  yet  as  only  the  history  of  the  secular  side 
of  it,  that  we  must  turn  for  knowledge  of  those  mani- 
festations of  devotion,  self-sacrifice,  faith,  and  courage 
which  the  church  ever  seeks  to  produce,  broaden  and 
maintain. 

The  town  records  reveal  that  the  men  of  Wes- 
ton, all  of  them,  at  the  date  we  are  considering, 
supporters  of  this  church,  while  conservative  and 
somewhat  slow  in  action,  were  eager  and  unflinching 
advocates  of  the  cause  of  freedom  and  independence. 
In  October,  1 765,  the  seventh  and  last  article  of  the 
town  warrant  was:  "To  know  the  minds  of  the 
town  Consearning  the  Stamp'  act  or  Whether  they 
will  Give  any  Directions  to  their  Representative  to 
act  there  on."  Upon  which  the  town  voted :  "  That 
they  would  Not  give  any  Directions  to  their  Repre- 
sentetive  Con  Serning  the  Stamp  act."  In  Novem- 
ber 1766,  the  town  "Voted  to  Give  Instructions  to 
their  Representetive  Reletive  to  makeing  good  the 
Sufferes  In  the  town  of  Boston  by  the  outRages 
Commited  there  on  the  27  of  August  1765, 
.  .  .  by  the  Roiters.  But  if  upon  a  full  Debate 
in  the  hous  it  appears  to  you  that  Some  other  meash- 
ures  may  be  more  Salutory  we  Leave  it  to  you 
that  the  Same  may  be  Done  In  that  v/ay."  These 
riots  were  those  that  took  place  at  the  time  when 
Mr.  Oliver  was  constrained  not  to  sell  stamps,  and 
the  house  of  his  brother-in-law  "his  Honor  ouer 
Le"^^  Govener"  was  so  thoroughly  sacked  that  he 
had  to  appear  next  day  in  Court  without  a  wig. 
Weston  did  not  sympathize  with  the  "  ht^^  Gov- 
ener "  but  it  wished  to  defend  him  from  violence 
and  injustice  or  recompense  him  for  his  losses 
thereby. 

143 


The  First  Parish  of  Weston 

In  January,  1774,  just  after  the  Tea  Party,  the 
town  met :  "  To  Hear  the  Petition  of  Cap*  Braddyll 
Smith  and  others  viz  To  Chuse  a  Committe  to 
take  into  Consideration  the  Circumstances  of  our 
Publick  affairs  and  to  Corrospond  with  the  NEIGH- 
BOURING Towns  and  to  Consider  what  is  Best  to 
be  Done  that  our  Injured  Rights  and  Priviledges 
may  be  Restored  and  Secured,"  but  the  town 
thought  best  not  to  act  thereon,  though  not  from 
lack  of  sympathy  it  would  seem,  for  the  same  year 
in  September,  when  "  it  was  Put  to  vote  by  yeas 
and  nays  to  know  the  minde  of  the  town  Wheather 
they  Send  a  Committe  to  the  Provincial  Congress 
to  be  holden  at  Concord  it  Passed  in  the  affermetive  " 
and  when  "  it  was  Put  to  vote  to  Know  the  minde 
of  the  Town  if  they  will  Chuse  a  Committe  of  Cor- 
rospondance  it  Passed  in  the  affairmetive."  Again, 
in  January,  1775,  "the  Major  Part  of  the  Electors 
Ouallified  according  to  the  Royall  Charter  to  vote 
then  Present  Did  Elect  and  Depute  Co"  Braddyll 
Smith  to  Serve  for  and  Represent  them  at  a  Provin- 
cial Congress  to  be  Holden  at  Cambridge  the  first 
Day  of  Feb''  next  By  a  unanamiss  vote."  In  May, 
the  town  again  "  Did  Elect  and  Depute  Co"  Brad- 
dyll Smith  to  Serve  for  and  Represent  them  at  a 
Provinciel  Congress  to  be  Holden  at  Watertown  on 
31  first  of  may  Instant  to  Consult  Deliberate  and 
Resolve  upon  Such  further  Measurs  as  under  god 
Shall  be  Effectual  to  Save  this  People  from  Ruin." 
In  May,  1776,  the  town  "Voted  that  Col°  Smith 
should  Use  his  Influence  to  Raise  more  men  to 
Defend  our  lines  against  our  Enemies"  and  on 
June  1 8,  at  a  meeting  "  to  know  the  minds  of  the 
town   whether  they  will  give  their  Representative 

144 


The  First  Parish  of  Weston 

Instructions  to  Use  his  Influance  for  Independance 
on  Great  Brittan  if  the  honorable  Congress  think  it 
best  for  the  Interest  of  the  Colonies.  The  Town 
voted  in  the  Affermative."  The  Declaration  of  In- 
dependence is  a  part  of  our  records  and  was  read  in 
public  September  8,  1776,  by  Mr.  Woodward  as  he 
attests.  In  this  as  elsewhere  the  town  will  be  seen 
on  the  right  side  if  somewhat  slow. 

The  part  taken  by  Weston  in  the  Revolution,  to 
my  knowledge,  has  never  adequately  been  noticed. 
It  would  appear  that  the  town  was  intensely  patri- 
otic, and  refused  no  demand  for  men  or  money  or 
provisions  which  was  made  upon  it.  Its  importance 
among  the  towns  then  in  America  I  have  already 
pointed  out,  and  this  importance  at  this  period  had 
not  passed  away.  The  nation  is  now  so  large  that 
Weston  is  small  and  unimportant,  but  it  was  not  so 
at  the  date  we  are  considering.  The  town  was  at  this 
time  only  the  secular  side  of  the  church,  and  the 
spiritual  life,  which  found  its  vent  in  devotion  to 
religious  and  civil  liberty,  had  been  nourished  and 
developed  by  this  church.  The  meeting  house  was 
yet  the  most  important  factor  in  our  country's  in- 
ward life,  and  by  the  ministry  of  such  men  as  Mr. 
Williams  and  Mr.  Woodward  was  made  possible 
and  was  advanced  the  liberty  in  which  you  and  I 
rejoice.  The  relations  between  Mr.  Woodward  and 
the  town  seem  to  have  been  most  cordial  and  pleas- 
ant. They  voted  him  his  salary  yearly,  but  de- 
clined, as  did  the  Massachusetts  House  of  Repre- 
sentatives with  its  governor,  to  supply  more  than  a 
yearly  subsistence.  These  votes  were  passed  with- 
out friction,  and,  when  the  times  demanded,  the  sal- 
ary was  increased,  though  this  increase  was  usually 

145 


The  First  Parish  of  Weston 

made  by  voting  first  his  regular  stipend  of  ^66. 
I3s,4d. ;  IQS.  for  his  firewood;  and  then  whatever 
sum  they  thought  fit  as  a  gratuity.  In  our  town 
meeting,  held  May,  1780,  it  was  voted  to  pay 
Reverend  Mr.  Samuel  Woodward  ^4,000  for  his 
salary  for  six  months.  This  stipend,  at  the  rate  of 
$40,000  a  year,  is  thought  to  be  the  largest  that  this 
church  has  ever  paid.  The  relations  of  the  citizens 
among  themselves  seem  to  have  been  quite  harmo- 
nious. There  was,  without  doubt,  as  tradition  says, 
a  Tory  party  in  the  town,  but  it  was  never  strong 
enough  to  carry  its  points  in  town  meeting  nor  even 
to  make  there  much  of  a  showing. 

In  the  theological  agitations  of  the  time,  which 
were  marked  by  the  erasure  of  all  Trinitarian  refer- 
ences in  the  prayer  book  of  King's  Chapel  by  Doc- 
tor James  Freeman  in  1783,  a  year  after  the  death 
of  Mr.  Woodward,  Mr.  Woodward  seems  to  have 
taken  little  part.  Doctor  Kendal,  who  knew,  says : 
"  He  was  a  serious,  sensible,  practical  preacher, 
rarely  entering  upon  controversial  points,  but  always 
striving  to  mend  the  heart  and  life.  Extremes  he 
carefully  avoided  while  he  preached  Christ  and  Him 
crucified,  and  adopted  the  evangelical  style  in  his 
discourses."  No  doubt  this  is  a  correct  character- 
ization of  Mr.  Woodward's  preaching,  and  yet  it  is 
the  history  of  liberalism  that  where  doctrinal  tests 
are  not  insisted  on,  where  controversy  is  avoided 
and  stress  is  laid  upon  the  conduct  of  life  and  the 
condition  of  the  heart,  there  the  mind  of  itself  moves 
toward  freedom,  and  creeds  and  articles  of  religion 
and  statements  of  belief  lose  their  hold.  No  doubt 
the  agitation  of  secular  affairs  served  to  absorb  the 
attention  of  our  parish  at  the  time  of  Mr.  Wood- 

146 


The  First  Parish  of  Weston 

ward's  ministry.  But  men's  religious  thought  was 
being  broadened  by  their  devotion  to  civic  free- 
dom, and  when  they  chose  a  minister  to  succeed 
Mr.  Woodward  they  chose  one  not  badly  affected 
toward  the  new  doctrines,  one  who,  while  he  could 
command  a  D.D.  from  Yale,  yet  convinced  Doctor 
Field,  his  successor,  of  his  Unitarianism.  Yet  we 
must  not  think  of  this  parish  under  Mr.  Woodward 
as  taking  any  position  which  separated  it  from  the 
orthodox  wing  of  Congregationalism.  It  was  of 
that  moderate  school  to  which  it  has  always  be- 
longed; not  one  of  the  leaders  of  reform,  and  yet 
on  the  side  of  advance  and  increased  freedom ;  one 
of  that  body  of  healthy  and  living  churches  of  the 
living  God  which  remain  forever  the  pillar  and 
ground  of  the  truth. 

When  Doctor  Kendal  came  to  this  parish  in 
1783,  the  division  between  the  spiritual  side  of  life 
represented  by  the  church,  and  the  secular  side  rep- 
resented by  the  town,  had  been  greatly  enlarged. 
The  Revolution  had  emphasized  the  worth  of  the 
secular  side  and  the  town  had  grown  in  wealth.  But 
up  to  this  time,  though  ever  growing  more  conscious 
of  a  difference,  the  church  and  town  had  been  one. 
Hereafter  appears  in  the  records  a  certain  party  in 
the  town  which  does  not  willingly  support  the  state 
church,  and  we  must  bear  in  mind  that  though  the 
town  is  largely  made  up  of  members  of  that  church, 
yet  there  is  an  ever  enlarging  minority  which  wor- 
ships elsewhere,  and  which  afterward  organized  the 
Baptist  and  Methodist  societies,  which  are  yet  with 
us.  Eleven  men  protested  against  the  calling,  grant- 
ing settlement  money  and  salary  to  Doctor  Kendal, 
as  illegal  and  unconstitutional,  pleaded  the  Bill  ot 

147 


The  First  Parish  of  Weston 

Rights  and  asked  to  have  their  protest  recorded. 
This  was  granted,  but  the  town  proceeded  to  settle 
Doctor  Kendal  and  provide  for  his  maintenance  with 
its  customary  generosity  and  carefulness,  and  there  is 
no  record  of  any  friction  between  him  and  his  sus- 
tainers.  After  the  excitement  of  the  Revolution  the 
town  records  seem  rather  tame.  There  were  certain 
difficulties  as  to  reseating  the  meeting  house.  This 
was  at  first  done  according  to  the  rates  paid  by  each 
townsman.  Afterward  pews  took  the  place  of  seats, 
and  were  first  granted  and  then  sold.  In  Doctor  Ken- 
dal's time  the  meeting  house,  built  while  Mr.  Will- 
iams was  minister,  was  repaired  at  an  expense  of 
about  $4,000,  porches  and  a  steeple  were  added  and 
other  great  changes  made.  After  many  failures,  the 
town,  in  1772,  had  voted  to  set  aside  seats  for  the 
singers.  This  marks  the  advent  of  the  first  choir. 
On  one  or  two  occasions  money  was  voted  for  the 
use  of  the  singers.  In  1784,  the  town  voted  to 
accept  the  act  of  the  General  Court  authorizing  a 
lottery  to  raise  means  "  for  the  purpose  of  widening 
the  great  Bridge  in  Watertown,"  in  which  the  town 
was  interested  as  an  original  part  of  Watertown. 
This  lottery  proved  a  failure,  and  the  town  after- 
ward obtained  release  from  liability  concerning  the 
bridge.  There  is  little  of  moment  in  the  records 
as  regards  the  War  of  1812.  This  town  was  not 
so  important  a  factor  in  the  national  life  at  that  time 
and  the  national  government  had  become  more 
capable.  The  records  of  the  church  at  this  period 
are  much  more  interesting,  as  the  following  extract 
shows. 

"At   a   church    meeting    holden  on    the    22nd 
day  of  Feb^    1794,    being    duly   warned    and   ap- 

148 


The  First  Parish  of  Weston 

pointed  the  Sabbath  preceding  for  the  following 
purposes,  viz. 

"  1 .  To  know  the  mind  of  the  church,  whether 
they  will  in  any  respect  or  cases  alter  the  terms  on 
which  members  are  or  may  be  admitted  to  fellow- 
ship; and  to  consider  and  act  upon  the  matter  at 
large  as  the  church  may  think  proper. 

"  2.  To  know  whether  they  will  take  any  measures 
to  revive  and  administer  the  discipline  of  the  church 
upon  offending  and  irregular  members. 

*'  3.  To  consider  whether  it  be  expedient  to  make 
any  alteration  in  the  covenant  now  used  by  this 
church,  and  act  as  they  may  judge  proper  upon  it. 

"4.  To  know  whether  the  church  will  introduce 
any  new  version  of  psalms,  or  do,  and  act  anything 
relative  to  public  worship : 

"  After  considerable  candid  and  christian  conver- 
sation upon  the  several  articles  of  business  before 
the  church,  it  was  voted  very  unanimously  to  chuse 
a  committee  of  five  of  the  brethren  to  examine  into 
the  whole  business,  and  report  to  the  church  at  a 
future  day  what  they  think  proper  to  be  done  upon 
each  article." 

A  committee  was  chosen  and  on  April  17,  1794, 
Fast  Day,  the  church  met  according  to  adjournment 
and  the  committee  made  the  following  report,  viz. 

"  Brethren, 

"  Your  committee  have  seriously  attended  to  the 
business  assigned  them  at  your  meeting  on  the  22d 
of  Feb^  last,  and  have  unanimously  agreed  to  make 
the  following  report,  viz. 

"  1st.  We  are  unanimously  of  the  opinion  that 
where  persons  have  been  guilty  of  notorious  viola- 
tions of  God's  law,  instead  of  a  particular  confession 

149 


The  First  Parish  of  Weston 

to  the  church,  specifying  their  faults,  as  has  been 
usual  heretofore,  in  some  cases,  a  confession  of  sin 
in  general  terms  in  their  relations,  and  profession  of 
repentance  and  sorrow,  shall  be  deemed  satisfactory ; 
and  that  such  persons  thereupon,  if  they  exhibit 
other  satisfactory  marks  of  sincerity  and  seriousness, 
may  be  admitted  to  church  fellow-ship,  and  to  all 
christian  privileges. 

"  Your  committee  think  it  their  duty,  and  the 
duty  of  this  church,  to  bear  full  testimony  against 
all  sin  and  impurity;  and  would  not  weaken,  in  the 
minds  of  any,  the  sense  of  their  faults  by  unscript- 
ural  extenuations.  The  fault  for  which  particular 
confession  has  usually  been  made  they  think  is  of 
such  a  nature  as  to  require  deep  humiliation  and 
repentance. 

"  2dly.  We  are  of  the  opinion  the  church  hath  been 
too  lax  in  their  discipline ;  and  do  earnestly  recom- 
mend that  they  endeavour  to  revive  and  exercise 
the  discipline  of  God's  house  upon  offending  mem- 
bers and  to  watch  over  those  under  their  care,  and 
over  each  other  for  good,  more  agreeably  to  the 
spirit  of  the  gospel. 

"  3dly.  That  all  things  may  be  done  without  par- 
tiality we  recommend  that  the  following  clause  be 
introduced  into  the  covenant  entered  into  by  those 
who  do  not  join  in  full  communion,  but  desire  the 
privilege  of  baptism,  viz.  '  You  do  now  publicly 
profess  repentance  and  sorrow  for  all  your  sins,  and 
for  every  fault  in  particular  by  which  you  have 
knowingly  offended  God  or  any  sober  christians : ' 
And  that  this  clause  be  the  third  sentence  in  said 
covenant ;  and  that  it  be  accepted  instead  of  a  par- 
ticular confession. 

150 


The  First  Parish  of  Weston 

"  4thly.  Your  committee  are  of  the  opinion  that 
Docf  Watts'  version  of  psalms  and  the  hymns  an- 
nexed thereto  are  better  adapted  to  the  purpose  of 
pubHc  worship  than  the  version  now  in  use  in  this 
place ;  and  do  recommend  that  they  be  introduced 
and  usd  in  this  church. 

"  Your  committee  take  the  liberty,  in  addition  to 
their  report  on  the  several  articles  referred  to  their 
consideration,  most  seriously  and  earnestly  to  recom- 
mend a  more  strict  observance  of  the  Lord's  Day 
and  attendance  on  public  worship,  as  also  greater 
attention  and  diligence  among  all  heads  of  families 
in  the  government  and  instruction  of  those  placed 
under  their  care,  which  we  are  fully  persuaded  would 
be  happy  and  successful  means  to  put  a  check  to 
vice  and  impurity,  to  revive  religion  in  the  power 
of  it,  and  to  promote  the  practice  of  every  virtue 
moral  and  social. 

Samuel  KendaP 

Isaac  Hobbs 

Elisha  Stratton    [^Committee. 

Joseph  Russell    | 

Amos  Biglow  "  J 

Upon  hearing  this  report  it  was  voted  to  accept  it 
as  a  whole,  and  to  adjourn  to  May  22,  then  to  agree 
when  Watts's  version  of  the  psalms  should  be  in- 
troduced. On  May  22,  it  was  voted  to  introduce 
Watts's  psalms  in  four  weeks,  but  on  June  8 :  "In 
consequence  of  the  application  and  advice  of  some, 
who,  upon  further  examination,  were  not  fully  will- 
ing that  Doc''  Watts'  version  of  psalms  and  hymns 
should  be  introduced  here  without  further  consid- 
eration, the  brethren  of  the  church  were  requested 

151 


The  First  Parish  of  Weston 

to  tarry;  and  the  matter  being  opened  to  them  it 
was  mentioned  and  voted,  that  the  introducing  of 
them  should  be  suspended  till  something  further 
shall  be  acted  relative  to  their  being  introduced." 

At  a  meeting  December  5,  1800,  it  was  voted  by 
a  great  majority  that  Doctor  Belknap's  collection 
should  be  introduced  in  place  of  Tate  and  Brady. 
At  this  meeting  it  was  also  voted  "  to  permit  the  con- 
tinuance of  such  instruments  of  musick,  as  have  been 
here  introduced,  in  public  worship  on  the  Lord's 
Day." 

The  meaning  of  these  votes  it  is  important  to 
discern.  First  the  amendment  of  the  covenant  is 
in  the  direction  of  all  the  other  amendments  made 
by  this  church ;  that  is  towards  putting  the  conduct 
of  life  above  any  belief  in  doctrine  and  making 
entrance  to  fellowship  easy.  The  change  in  hymn 
books  is  of  the  same  character,  but  is  yet  more  sig- 
nificant. This  church  was  slow,  but  it  was  sure  in 
its  advance.  Doctor  Watts's  version  was  very  much 
better  than  that  of  Tate  and  Brady  as  all  the  mem- 
bers of  the  church  knew,  but  it  was  not  good  enough 
for  some  of  the  more  progressive.  But  they  were 
obliged  to  wait  six  years  before  the  church  as  a 
whole  would  agree  with  them.  Doctor  Belknap's 
collection  was  the  first  collection  of  hymns  published 
in  this  country  which  was  of  a  declared  Unitarian 
character.  In  the  preface  to  this  collection  Doctor 
Belknap  substantially  says  that  it  has  been  so  edited 
that  it  may  be  of  use  to  those  who  cannot  praise 
Jesus  as  God.  In  this  action  of  our  church  is  re- 
vealed the  first  evidence  of  that  liberal  disposition 
which  led  its  members  fourteen  years  later  to  call 
Doctor  Field,  who  was  avowedly  of  the  Unitarian 

152 


The  First  Parish  of  Weston 

fold.  Doctor  Kendal  was  himself  a  moderate  liberal. 
Doctor  Field  thought  him  a  Unitarian,  but  he  was 
in  no  wise  obnoxious  to  the  most  conservative,  as 
witness  his  D.D.  from  Yale.  It  was  thought  best 
by  the  conservative  party  to  hold  on  to  so  important 
a  man  and  keep  him  from  taking  a  wrong  position, 
and  the  Doctor  was  willing  to  be  held.  But  Doctor 
Kendal's  Century  Sermon  shows  that  the  root  of  the 
matter  was  in  him.  He  preached,  and  by  his  daily 
life  taught,  the  principles  that  lead  to  the  widest 
freedom.  "  Guard  your  Christian  liberty  "  he  tells 
this  church  in  the  Century  Sermon  ;  "  study  the  prin- 
ciples of  the  Reformation,  look  to  the  example  of 
the  forefathers,  defend  your  rights  as  a  Church  of 
Christ  amenable  only  to  your  Lord  and  Master  for 
your  faith  and  worship."  These  are  words  that  in- 
cite to  an  ever  advancing  church  life,  to  an  ever 
deepening  communion  with  the  living  God. 

There  was  but  one  other  matter  considered  by 
the  church  during  Doctor  Kendal's  ministry.  The 
records  are  as  follows  : 

"July  26,  1807.  The  Address  and  Constitution 
of  the  Evangelical  Missionary  Society  having  been 
publicly  read  some  weeks  before,  and  the  church 
being  at  their  communion  this  day,  requested  to 
tarry  and  act  upon  the  subject,  after  divine  service 
in  the  afternoon,  did  accordingly  stop  and  attend  to 
the  business.  The  meeting  was  pretty  full.  Said 
Address  and  Constitution  were  again  read,  and,  after 
some  observations  on  the  subject;  it  was  moved 
and  seconded  that  this  church  will  become  members 
of  the  Evangelical  Missionary  Society.  The  vote 
passed  in  the  affirmative  without  a  dissenting  voice. 
It  was  then  voted, 

153 


The  First  Parish  of  Weston 

"  2ly.  That  they  would  choose  a  member  of  their 
own  body  to  represent  them  in  said  Society. 

"  3ly.  Voted  that  Brother  Joseph  Russell  be  their 
Representative  for  the  ensuing  year. 

"  4ly.  Voted  that  they  recommend  it  to  the 
whole  church  and  congregation  to  make  a  contri- 
bution to  promote  the  objects  of  said  Missionary 
Society,  at  as  early  a  period  from  this  time  as  may 
be  convenient,  and  that  their  Pastor  propose  such 
contribution  publickly  as  soon  as  opportunity  will 
admit." 

The  history  of  the  Evangelical  Missionary  Soci- 
ety and  its  connection  with  this  church  are  impor- 
tant as  illustrating  the  theological  position  of  Doctor 
Kendal  and  of  this  parish.  The  address  which  was 
read  to  this  church  must  have  been  prepared  early  in 
1807,  or  it  may  be  in  the  previous  year,  for  it  was 
read  in  Weston,  as  our  records  show,  some  weeks 
before  July  26,  1807.  The  address,  which  is  here 
given  in  full,  will  explain  the  aim  of  the  founders 
of  the  society. 

"  To  all  who  love  the  Lord  Jesus  Christ  in  sin- 
cerity, and  who  wish  that  his  gospel  may  every- 
where be  preached  to  the  poor. 
"  Brethren  and  Friends  : 

"  A  number  of  ministers  delegated  from  different 
Associations  in  the  Counties  of  Worcester  and  Mid- 
dlesex for  the  purpose  of  considering  the  subject, 
have  thought  it  expedient  to  form  a  New  Mission- 
ary Society,  to  aid  in  extending  the  means  of  chris- 
tian knowledge  among  the  destitute  or  poorly  pro- 
vided, in  the  infant  settlements  of  our  own  country. 
After  repeated  and  deliberate  consultations,  and 
prayer  to  the  Great  Fountain  of  wisdom  for  direc- 

154 


The  First  Parish  of  Weston 

tion,  we  have  formed,  and  offer  to  the  publick  a 
constitution  for  such  a  society.  The  object  to  be 
effected  is  of  great  importance,  and  we  trust  will 
interest  the  feelings  of  all  friends  of  Zion.  To  carry 
the  benevolent  designs  of  the  institution  into  effect, 
we  must  solicit  your  charitable  contributions.  For 
your  compliance  with  our  request  substantial  rea- 
sons may  be  required.  Such  it  is  presumed  will  be 
suggested  to  your  minds  when  the  subject  is  taken 
into  your  serious  consideration.  Did  we  plead  the 
cause  of  those  in  outward  poverty  and  distress,  did 
we  ask  you  to  give  a  portion  to  the  hungry,  to 
cover  the  naked,  or  by  your  liberality  to  loosen  the 
chains  of  the  unhappy  captive,  or  to  deliver  him 
that  is  ready  to  perish,  we  are  persuaded  that  you 
would  be  touched  by  a  tender  sympathy,  and  that 
your  charity  would  afford  relief  May  we  not,  then, 
indulge  a  confidence  that  you  will  sensibly  feel  for 
those  who  may  be  perishing  for  lack  of  vision,  who 
may  be  destitute  of  the  means  of  christian  knowl- 
edge, denied  the  ordinances  of  worship,  and  the 
light  of  the  blessed  gospel  ?  If  it  would  afford  high 
satisfaction,  to  relieve  the  bodies  of  our  fellow  mor- 
tals, how  much  more  to  enlighten  their  minds,  and 
promote  the  salvation  of  their  souls  !  They  who 
desire  that  Christ's  kingdom  may  be  extended,  and 
'  that  all  men  may  come  to  the  knowledge  of  the 
truth  as  it  is  in  him  and  be  saved,'  can  never  want 
reasons  for  bestowing  something  to  promote  these 
great  ends.  Many  Missionary  Societies  we  know 
already  exist ;  and  the  happy  fruits  of  their  labors 
have  been  seen  and  acknowledged.  Facts,  learned 
by  actual  experiments  justify  a  hope  of  success  in 
like  attempts  to  propagate  the  gospel  and  invite  us 

155 


The  First  Parish  of  Weston 

to  lend  our  aid,  and  to  emulate  the  pious  zeal  of 

those,  who  have  gone  before  us  in  the  benevolent 

work.     We  pray  you  to  reflect  on  the  subject,  and 

hope  everyone  will  give   according  to  his  ability. 

The  widow's  mite,  the  small  portion  bestowed  by 

those   in  moderate    circumstances,   as   well   as   the 

larger  donations  of  the  more  affluent,  will  aid  the 

important   design,   and   we   humbly  trust   will   be 

abundantly   rewarded    by   him,    who    regards    the 

things  done  to  his   disciples  on  earth,  as  done  to 

himself."  ^  ^     , 

Joseph  Sumner,  Moderator, 

Reuben  Holcomb,  [at 

Joseph  Avery."      j 

The  constitution  which  accompanied  this  address 
contained  an  article  providing  that  as  soon  as  it  had 
been  subscribed  to  by  one  hundred  members,  a  meet- 
ing should  be  called  to  ratify  it  and  organize  a  soci- 
ety. Many  more  than  one  hundred  persons  signed, 
and  paid  the  two  dollars  required  to  make  them 
annual  members,  or  the  ten  dollars  required  to  make 
them  life  members.  Among  the  subscribers  are  the 
following  names  recorded  as  from  Weston :  Thomas 
Bigelow,  Alpheus  Bigelow,  Jr.,  Isaac  Fiske,  Joseph 
Field,  Jr.,  Amos  Harrington,  Nathan  Hagar,  John 
Hews,  Samuel  Kendal,  Joseph  Russell  (for  the 
church),  George  W.  Smith,  Thomas  H.  Townsend 
(life  member),  Nathan  Upham,  Micah  Warren. 

November  4,  1807,  these  subscribers  met  at  Lan- 
caster and  elected  the  following  officers  : 

"Honorable  Elijah  Brigham,  Westborough, 

President, 
Rev.  Ezra  Ripley,  Concord,      Vice-President, 
156 


The  First  Parish  of  Weston 

Benjamin   Hayward,   Esquire,   Worcester, 

treasurer. 
Rev.  Nathaniel  Thayer,  Lancaster, 

Recording  Secretary. 
Rev.  Aaron  Bancroft,  Worcester," 

Corresponding  Secretary, 

"  Rev.  Joseph  Sumner,  Shrewsbury, 

Rev.  Joseph  Lee,  Royalston, 

Rev.  Joseph  Pope,  Spencer, 

Rev.  Moses  Adams,  Acton, 

Rev.  Samuel  Kendal,  D.D.,  Weston, 

Rev.  Joseph  Chickering,  Woburn,  \^rustees 

Thomas  W.  Ward,  Esquire,  Shrewsbury, 

Mr.  Ebenezer  Torrey,  Lancaster, 

Joseph  Allen,  Esquire,  Worcester, 

Doctor  Isaac  Hurd,  Concord, 

Tilly  Merrick,  Esquire,  Concord, 

Mr.  Joseph  Russell,  Weston." 

The  name  of  Mr.  Joseph  Russell  continues 
among  those  of  the  trustees  till  1811,  when  it  is 
omitted,  and  then  appears  the  name  of  Isaac  Fiske 
till  1817,  about  which  time  the  society  passed  out 
of  the  control  of  the  country  churches  and  was 
largely  officered  by  Boston  men.  Doctor  Kendal 
remained  a  trustee  from  the  formation  of  the  soci- 
ety till  his  death.  He  was  further  one  of  the  execu- 
tive committee  of  the  trustees,  to  which  committee 
were  given  the  business  affairs  of  the  society,  and 
he  selected,  engaged  and  paid  the  missionaries  that 
the  society  supported.  The  fourth  meeting  of  the 
society  was  held  in  Weston,  October  2,  1812,  at  the 
house  of  Thomas  Stratton,  who  then  kept  the  Flagg 
Tavern  in  the  house  now  occupied  by  Mr.  George 

157 


The  Fhst  Parish  of  Weston 

Emerson.  At  this  meeting  Doctor  Kendal,  the 
Reverend  Ezra  Ripley,  and  Doctor  Aaron  Bancroft 
(the  executive  committee  for  the  year)  reported  as 
to  a  journey  which  they  had  undertaken  to  the  then 
very  distant  town  of  Ellsworth,  Maine,  and  the  neigh- 
boring plantation  of  Jackson  and  Washington.  At 
Ellsworth  they  had  ordained  Peter  Nurse  (once  li- 
brarian of  Harvard  College  and  for  some  years  a 
missionary  in  Maine  supported  by  the  Evangelical 
Missionary  Society)  and  instituted  a  church,  and  at 
Jackson  they  had  ordained  Silas  Warren  and  en- 
deavored to  provide  him  with  a  church.  In  this 
last  matter  they  were  balked  by  the  opposition  of 
the  local  churches  of  Bangor,  Hallowell,  Winthrop, 
and  Bucksport  which  required  a  confession  of  faith 
as  well  as  a  covenant.  The  Massachusetts  churches, 
together  with  the  church  at  Castine,  now  Unitarian, 
were  not  willing  to  impose  on  a  church  yet  unborn 
any  statement  of  belief  The  eight  churches  com- 
prising the  council  were  thus  equally  divided,  and 
the  matter  of  constituting  the  church  was  aban- 
doned. They  all  agreed,  however,  that  Mr.  War- 
ren was  a  suitable  person  to  be  ordained,  and  there- 
fore proceeded  to  ordain  him.  The  four  churches 
which  voted  against  the  necessity  of  articles  of  faith 
have  all  since  become  Unitarian,  and  the  four  which 
voted  otherwise  are  now  Trinitarian. 

In  1814,  it  was  voted  that  a  semi-annual  meeting 
should  be  held  in  Boston.  In  1815,  such  a  meeting 
was  held  in  the  Old  South  Meeting  House,  when 
the  Reverend  Nathaniel  Thayer  preached  the  ser- 
mon. In  this  year  the  society  was  incorporated. 
In  1818,  the  annual  meeting  was  held  in  Boston, 
and   hereafter    the    society    was   controlled  by    the 

158 


The  First  Parish  of  Weston 

liberal  churches  of  Boston.  In  1820,  Reverend 
Francis  Parkman  became  secretary.  In  1821,  Doc-, 
tor  Channing  announced  the  donation  from  an  un- 
known friend  of  two  thousand  dollars,  accompanied 
by  the  following  declaration  :  "  The  enclosed  sum 
the  writer  wishes  to  present  to  the  Evangelical  Mis- 
sionary Society  in  Massachusetts  to  be  appropriated 
by  them  in  the  manner  judged  most  beneficial  to 
the  cause  of  liberal  Christianity  which  the  writer 
trusts  is  the  cause  of  pure  and  undefiled  religion." 

In  1825,  Doctor  Joseph  Field,  of  Weston, 
preached  the  semi-annual  sermon  at  the  church  of 
what  is  now  called  The  Third  Religious  Society,  in 
Dorchester.  In  1826,  came  a  communication  from 
the  American  Unitarian  Association  proposing  that 
the  Evangelical  Missionary  Society  unite  with  the 
Association.  This  was  decided  adversely  in  1827. 
The  society  had  for  many  years  as  secretary  the 
Reverend  Chandler  Robbins.  It  yet  exists  and  dis- 
tributes the  income  of  a  small  endowment.  It  was 
one  of  the  first  missionary  societies  organized  in  this 
portion  of  the  Commonwealth,  the  American  Board 
of  Commissioners  for  Foreign  Missions  having  been 
organized  in  1810,  and  the  Home  Missionary  Soci- 
ety in  1826. 

The  history  of  the  Evangelical  Missionary  Soci- 
ety has  been  thus  drawn  from  its  ancient  records 
for  two  reasons.  First :  This  parish  was  active  in 
creating  this  early  society  for  the  spread  of  the  gos- 
pel, both  by  the  contributions  of  its  own  members 
and  the  thought  and  energy  of  its  minister.  Doctor 
Kendal,  who,  while  he  remained  alive,  was  one  of  its 
most  influential  and  important  officers.  Second  : 
Its  history  illustrates  the  change  in  theology  that 

159 


The  First  Parish  of  Weston 

was  taking  place  in  this  and  many  other  parishes, 
and  the  position  of  Doctor  KendaL  When  the  so- 
ciety was  formed  in  1807,  there  was  as  yet  no  divis- 
ion between  the  Unitarian  and  Trinitarian  parties 
in  the  state  church.  The  officers  of  the  Evangel- 
ical Missionary  Society  were  of  both  parties,  and 
were  drawn  from  churches  then  in  fellowship  which 
afterward  were  sharply  divided.  But  the  majority 
of  the  supporters  of  the  society  were  of  the  liberal 
way  of  thought,  and  the  churches  which  formed  and 
supported  it  largely  became  Unitarian.  This  indi- 
cates the  position  of  this  church  under  Doctor  Ken- 
dal. It  was  then,  as  always,  of  the  liberal,  the  pro- 
gressive party,  and  had  only  to  keep  in  the  line  of 
its  previous  growth  to  attain  its  present  position. 
Doctor  Kendal  was  of  this  same  liberal  party.  His 
most  intimate  friends  afterward  became  Unitarians; 
the  societies  with  which  he  was  connected  after- 
ward became  liberal.  It  would  seem  that  he  was 
rightly  placed  by  Sprague  among  the  Unitarian 
clergy,  and  that  this  parish  under  his  leadership  was 
prepared  for  the  more  pronounced  position  which  it 
assumed  under  Doctor  Field. 

The  church  records  after  the  death  of  Doctor 
Kendal  record ;  first,  the  appointment  of  a  commit- 
tee to  act  conjointly  with  the  committee  appointed 
by  the  town  to  supply  the  pulpit ;  then,  the  vote  of 
the  church  to  call  Mr.  Joseph  Field,  Jr.,  to  settle  as 
their  gospel  minister ;  then,  the  appointment  of  a 
committee  to  arrange  for  his  ordination;  then,  the 
appointment  of  a  committee  to  examine  into  the 
church  funds,  which  were  found  satisfactory,  there 
being  sixty-seven  dollars  in  the  treasury  when  all 
debts  were  paid;  and  then,  before  Doctor  Field's 

160 


The  First  Parish  of  Weston 

settlement,  this  significant  vote  :  "  That  in  future 
those  who  may  wish  to  become  members  in  full 
communion  with  the  Church  shall  make  application 
to  the  Pastor  who  shall  give  public  notice  of  the 
same.  And  after  they  have  stood  propounded  the 
usual  time  and  no  objections  made,  shall  be  admit- 
ted by  a  majority  of  the  voters  present  after  owning 
or  assenting  to  the  Covenant  as  read  to  them  by  the 
Pastor  of  said  Church,  on  Communion  days  previ- 
ous to  the  celebration  of  the  Ordinance  or  on  other 
days :  Provided  nevertheless  that  nothing  in  the 
above  shall  be  so  construed  as  to  debar  any  who  may 
wish  to  make  a  relation  from  so  doing."  This  ac- 
tion taken  the  day  before  Doctor  Field's  ordination 
reveals  an  eagerness  on  the  part  of  the  church  to 
secure  yet  more  easy  entrance  to  full  communion 
and  is  in  the  line  of  its  continuous  procedure  in  the 
matter.  At  a  church  meeting,  held  about  1816,  it 
was  voted  that  the  present  service  of  plate  for  the 
communion  table  be  sold,  with  the  exception  of  the 
silver  tankard,  and  a  new  one  purchased.  Later  it 
was  voted  that  any  sum  remaining  in  this  transac- 
tion be  added  to  the  church  funds,  and  that  all  con- 
tributions remaining  in  the  hands  of  the  deacons 
the  first  day  of  each  May,  arising  from  collections 
on  communion  days,  be  added  to  the  church  funds. 
There  are  recorded  further,  certain  elections  and 
resignations  of  deacons,  some  of  which  may  have  had 
theological  signification,  but  as  to  this  I  have  been 
unable  to  obtain  information.  Beyond  this  I  have 
discovered  only  a  list  of  baptisms,  and  records  of 
admission  to  the  church  of  certain  persons  by  letter. 
These  seem  meagre  records  for  this  most  impor- 
tant period  when  the  nation  was  overflowing  with 

161 


The  First  Parish  of  Weston 

excess  of  life,  but  the  cause  is  not  difficult  to  dis- 
cern. Once  upon  the  church  through  its  members 
had  been  laid  the  whole  government  of  Weston. 
It  had  the  care  of  the  secular  as  well  as  the  spiritual 
affairs  of  this  section.  It  arranged  for  the  highways, 
as  well  as  the  schools,  for  the  preservation  of  order, 
as  well  as  for  the  poor.  Now  all  that  was  past.  It 
had  yielded  the  burden  of  all  secular  affairs  to  the 
town.  Once  the  church  sought  to  control  the 
thought  of  its  members  and  discipline  their  con- 
duct, now  it  left  the  mind  largely  free  and  did  not 
condemn  nor  criticise  nor  excommunicate  those 
who  shared  in  its  communion.  There  was  therefore 
much  less  to  record. 

But  we  are  not  to  think  that  it  was  therefore  in- 
active or  without  influence.  Its  work  was  as  great, 
if  less  material,  and  its  power  as  potent,  if  less  easy 
to  reckon  and  record.  The  great  victory  over  sla- 
very was  the  church's  work.  The  decrease  of  intem- 
perance was  the  result  of  its  influence,  the  larger 
intellectual  life  had  been  fostered  by  it,  the  greater 
toleration  was  the  offspring  of  its  awakened  sense 
of  justice.  It  now  moved  the  minds  and  hearts 
of  men  as  its  true,  natural,  and  heaven-given  labor. 
As  the  heart  was  once  only  a  contracting  centre 
of  an  artery,  whose  action  was  evident  and  the  re- 
sult of  effort,  but  is  now  a  highly  complicated  organ 
concealed  and  seemingly  automatic,  and  yet  is  not 
less  but  more  useful  in  man  than  in  the  worm,  so  the 
church  differentiated  from  what  was  not  properly  its 
real  mission  and  working  without  noise  and  in  ob- 
scurity was  yet  the  source  of  life  to  this  parish, 
though  its  records  are  scanty  and  its  force  unac- 
knowledged.    To  the  enlightenment,  purification, 

162 


The  First  Parish  of  Weston 

steadying  of  the  souls  of  men  it  gave  itself,  that  is 
to  its  true  end,  though  in  ways  not  susceptible  of 
record,  and  was  therefore  the  source  of  all  that  was 
helpful  and  good,  thereby  proving  itself,  in  Doctor 
Kendal's  time  as  ever,  the  church  of  the  living  God, 
the  pillar  and  ground  of  the  truth. 

The  fifty  years  during  which  the  Reverend  Doc- 
tor Field  was  minister  of  this  parish  were  some  of 
the  most  important  and  eventful  which  this  country 
has  ever  known. 

When  he  came  to  Weston  in  1815,  the  thir- 
teen original  colonies  had  been  increased  only  by 
admission  to  the  Union,  of  Vermont  in  1791,  Ken- 
tucky in  1792,  Tennessee  in  1796,  Ohio  in  1802, 
and  Louisiana  in  1812,  while  the  vast  region  west 
and  north  of  these  states,  to  which  Spain  and  France 
and  England  laid  varying  and  indefinite  claims, 
was  yet  unknown  and  undefined.  When  he  re- 
signed in  1865,  this  region  had  been  explored, 
mapped,  divided  into  states  and  territories,  and  the 
nation  had  attained  the  limits  it  now  possesses. 
When  he  took  this  pulpit,  Madison,  the  fourth 
president,  was  in  the  midst  of  his  second  term; 
when  he  left  it,  Lincoln  was  near  the  end  of  his  life. 
The  parish  committee  met  to  arrange  for  his  ordi- 
nation the  day  after  the  battle  of  New  Orleans,  and 
he  preached  his  farewell  sermon  but  a  few  weeks 
before  Lee  surrendered  at  Appomattox.  As  his 
ministry  embraced  the  time  of  the  Mexican  War, 
his  residence  in  this  town  included  three  of  the  four 
great  wars  which  this  country  has  waged. 

But  these  political  events  give  little  indication  of 
the  immense  change  which  took  place  in  the  social 
and  economic  life  of  the  people  during  this  period. 

163 


The  First  Parish  of  Weston 

There  were  no  manufactories  of  any  account  when 
Doctor  Field  came  to  Weston.  The  nation  was 
then  almost  wholly  dependent  upon  agriculture,  and 
yet  there  were  no  means  by  which  the  products  of 
one  section  could  be  exchanged  for  those  of  another 
except  along  the  sea  coast;  for  though  the  steam- 
boat had  been  invented  and  was  coming  into  use  on 
the  rivers,  there  were  vast  regions  to  which  it  could 
give  no  service.  When  Doctor  Field  ceased 
preaching,  there  were  over  one  hundred  and  fifty 
thousand  different  establishments  engaged  in  manu- 
facturing, employing  more  than  two  million  hands, 
a  number  equal  to  more  than  a  quarter  of  the 
population  of  the  nation  when  he  began  here  ;  there 
were  over  thirty  thousand  miles  of  railroad  in  opera- 
tion, besides  numerous  and  important  canals ;  there 
were  over  eighty  thousand  miles  of  telegraph  wire 
in  use;  and  in  place  of  the  two  thousand  post 
ofBces  with  one  half  million  dollars  revenue  in 
1815,  there  were  twenty-eight  thousand  offices  with 
eight  and  a  half  million  revenue  in  1865. 

Or  take  it  on  the  intellectual  side.  When  Doc- 
tor Field  came  to  Weston,  excepting  the  theological 
writings  of  Jonathan  Edwards,  the  practical  wisdom 
of  Franklin,  and  the  writings  of  such  statesmen  as 
Hamilton  and  Jefferson,  there  was  no  American 
literature.  Before  1865,  Bancroft  had  published  all 
but  the  last  volume  of  his  history,  Hildreth  had 
finished  his,  Prescott  had  given  to  the  world  all  his 
delightful  works,  Irving  had  completed  his  literary 
and  his  earthly  career.  Motley  had  written  his 
histories,  and  Ticknor  had  brought  to  a  close  his 
account  of  Spanish  literature.  Cooper's  first  novel 
appeared  in  1821,  and  his  last  in  1850.    Hawthorne 

164 


The  First  Parish  of  Weston 

began  the  'Twice  Told  Tales  in  1837,  and  died  in 
1864.  As  to  the  poets,  Poe  was  born  in  1811,  and 
was  gone  in  1849.  Longfellow  had  written  much 
the  larger  portion  of  his  poetry  and  was  at  the 
height  of  his  fame  in  1865.  Whittier  was  then 
well  known.  The  muse  of  Bryant  had  already 
ceased  to  inspire  him,  and  Emerson  published 
nothing  after  1867.  When  Doctor  Field  came  to 
Weston  there  was  no  American  literature.  When 
he  ceased  to  serve  here,  all  our  classics  had  been 
produced. 

It  is  necessary  to  recall  this  immense  expansion 
of  territory,  this  extraordinary  increase  of  wealth, 
this  remarkable  uplifting  of  life  in  the  nation,  that 
we  may  rightly  grasp  the  life  and  growth  of  this 
parish  during  Doctor  Field's  term  of  service.  For 
all  these  movements  helped  to  mould  and  shape  it 
and  directly  or  indirectly  to  make  it  what  it  is. 
And  in  some  instances  what  was  true  of  the  country 
in  a  large  way  was  true  in  a  measure  of  the  parish, 
though  certainly  not  in  all.  For  there  was  here 
none  of  that  increase  of  territory  nor  of  population 
which  was  so  remarkable  in  the  nation.  The  boun- 
daries of  the  town  were  the  same  when  Doctor  Field 
left  as  when  he  came,  and  there  was  no  notable 
change  in  the  amount  or  the  character  of  the  popu- 
lation; the  wave  of  foreign  immigration  which  sub- 
merged many  a  district  during  this  fifty  years  hardly 
having  entered  this  town.  The  manufacture  of 
hand-made  boots  and  shoes,  which  is  the  only  manu- 
facture which  has  greatly  engaged  the  inhabitants 
of  Weston,  reached  its  height  during  Doctor  Field's 
pastorate,  and  at  its  close  was  nearly  extinct.  The 
existence  of  the  cotton  industry  which  was  so  im- 

165 


The  First  Parish  of  Weston 

portant  a  factor  in  the  fortune  of  many  New  Eng- 
land towns  is  only  directly  mentioned  in  the  town  or 
parish  records  by  a  resolution  protesting  against  the 
back-water  at  the  bridge  between  here  and  Auburn- 
dale,  occasioned  by  the  building  of  the  dam  of  the 
Waltham  Cotton  Mill  the  first  mill  in  the  United 
States  in  which  cotton  cloth  was  made  by  power 
looms.  The  importance  of  this  industry  indirectly  to 
Weston  may  be  estimated  by  the  fact  that  the  yard 
of  cotton  which  cost  eighty  cents  in  181 5,  could  be 
bought  for  five  cents  in  1861.  Again  the  great  in- 
ternal improvements  which  brought  the  Mississippi 
river  nearer  Weston  when  Doctor  Field  resigned, 
than  was  New  York  when  he  settled  here,  touched 
the  town  when  the  Boston  and  Worcester  Railroad 
was  extended  through  the  southern  portion  of 
Weston  in  1834,  and  the  Fitchburg  through  the 
northern,  ten  years  later.  But  they  did  not  occa- 
sion any  noticeable  or  immediate  change  in  the 
ways  of  life  in  this  parish.  Weston  remained  agri- 
cultural and  was  largely  the  home  of  farmers  until 
Doctor  Field  ceased  to  preach  here. 

And  yet  though  there  were  so  few  outward  indi- 
cations of  the  important  development  that  the  na- 
tion had  known,  there  are  not  lacking  facts  which 
show  that  indirectly,  Weston  knew  of,  and  in  its 
measure  partook  of,  the  growth  that  went  on  about 
it.  When  Doctor  Field  came  here  the  Union  was 
not  yet  twenty-five  years  old,  and  was  little  more 
than  an  experiment.  When  he  resigned,  the  Civil 
War  was  at  an  end.  Nullification  and  Secession  had 
both  failed,  and  the  Union  was  an  accepted  fact; 
proved  able  to  withstand  both  outward  and  inward 
assaults.     The  records  of  the  town  show  that  its  in- 

166 


The  First  Pan'sh  of  Weston 

habitants  were  constantly  of  the  party  for  the  Union 
and  for  progress,  and  that  the  increasing  and  cen- 
traKzing  Hfe  of  the  country  was  here  felt  and  sym- 
pathized with.  Though  the  great  extension  of 
economic  vigor  found  here  no  field  for  its  manifes- 
tation, yet  this  town  shared  in  its  results.  The 
taxes  voted  in  1815,  excluding  what  were  voted  to 
Doctor  Field,  amounted  to  thirty-one  hundred  dol- 
lars, while  in  1865,  they  were  eighty-one  hundred 
dollars,  showing  an  increase  of  wealth  in  fifty  years 
approaching  to  three  hundred  per  cent.,  and  this 
was  far  less  than  the  real  increase.  But  perhaps 
the  sympathy  with  the  new  secular  intellectual  life 
is  most  interesting.  The  town  voted  for  schools  in 
1815,  eight  hundred  dollars,  and  in  1865,  two 
thousand  dollars,  while  the  records  show  that  this 
increased  interest  was  not  expressed  solely  in  the 
way  of  voting  money,  but  further,  in  a  desire  for 
better  methods  and  tools,  and  for  better  teaching. 
The  care  of  Weston  for  its  poor  has  never  been 
a  shame  to  it  as  to  so  many  New  England  towns, 
and  the  report  of  a  committee,  adopted  by  the  town 
during  Doctor  Field's  ministry,  reveals  that  the  in- 
creasing sense  of  humanity  was  here  known  and 
manifested.  That  period  of  growth,  by  which  the 
wilderness  was  obliterated  and  civilization  appeared 
as  by  magic,  which  characterized  the  nation  at  large 
during  Doctor  Field's  ministry,  had  been  passed 
through  more  quietly  and  slowly  by  Weston  long 
before  Doctor  Field  came  to  its  pulpit.  But  the 
town  was  not  without  consciousness  of  and  sympa- 
thy with  the  larger  life  which  flowed  about  it  and 
ever  accepted  whatever  was  new  which  it  could  use 
and  assimilate. 

167 


The  First  Parish  of  Weston 

Though  it  is  necessary  to  notice  the  national  life 
of  which  it  was  a  part,  our  interest  is  with  the  fort- 
unes of  the  parish  and  especially  with  its  spiritual 
life.  When  Doctor  Field  settled  here  it  was  still 
one  with  the  town,  and  the  church  was  supported 
by  a  tax  laid  upon  all  the  inhabitants.  I  have  be- 
fore noticed  the  protest  made  by  the  Baptists  against 
the  settlement  of  Doctor  Kendal ;  and  their  desire 
to  be  released  from  being  taxed  to  support  a  minis- 
ter not  of  their  way  of  thinking  is  afterwards  ex- 
pressed, as  is  that  of  the  Methodists.  But  the  great 
majority  of  the  town  accepted  Doctor  Field  as 
minister  of  all  its  territory  and  resisted  the  collection 
of  the  minister's  tax  no  more  than  they  did  the  col- 
lection of  all  taxes.  There  is  less  recorded  opposi- 
tion to  the  settlement  of  Doctor  Field  than  to  that 
of  Doctor  Kendal. 

There  was  however  a  great  change  in  opinion. 
The  protest  of  the  Baptists  at  Doctor  Kendal's 
settlement  had  been  founded  on  rights  which  they 
thought  had  been  granted  them  by  the  constitution 
adopted  in  1781,  two  years  before  Doctor  Kendal's 
call  here,  and  they  and  other  dissenters  from  the 
state  church  (still  recognized  as  such  by  that  consti- 
tution) did  not  cease  to  agitate  for  release,  for  con- 
science' as  well  as  pocket's  sake,  from  the  burden 
that  was  laid  upon  them.  Gradually  they  accom- 
plished what  they  sought.  By  acts  of  legislature, 
by  votes  of  towns,  by  the  slow  change  of  public 
opinion,  the  right  to  have  the  taxes  a  man  paid  for 
the  support  of  the  ministry  devoted  to  the  support 
of  the  minister  with  whose  belief  he  was  in  harmony, 
was  more  and  more  granted,  until  at  length  all  who 
could  show  that  they  were  regular  attendants  upon 

i63 


The  First  Parish  of  Weston 

preaching  other  than  that  of  the  parish  church  had 
their  taxes  abated  or  paid  by  the  town  clerk  to 
the  dissenting  minister  they  designated.  In  1800, 
an  article  was  put  into  the  town  warrant  asking  if 
the  town  would  permit  those  persons  who  were 
termed  Baptists  and  those  termed  Methodists  to 
draw  the  sums  they  were  assessed  in  the  minister's 
tax  out  of  the  town  treasury;  and  as  late  as  1822, 
the  Baptists  and  Methodists  petitioned  to  be  ex- 
empted from  paying  for  repairs  to  the  parish  church, 
the  salary  of  the  sexton,  and  for  fuel.  But  such 
dissenters  were  yet  few.  The  petition  sent  the  town 
at  Doctor  Kendal's  ordination  was  signed  by  only 
fourteen  persons  and  the  town  refused  to  recognize 
some  of  these  as  members  of  a  dissenting  church. 
As  late  as  1820,  the  town  voted  to  reject  an  amend- 
ment to  the  state  constitution  which  separated  church 
and  town.  When  Doctor  Field  came  to  Weston 
the  town  and  church  were  strongly  united,  and  there 
seemed  few  signs  of  dissolution. 

What  signs  there  were  indicated  danger  from  dis- 
sension within  rather  than  from  attacks  without.  The 
state  church  had  long  known  differences  of  opinion 
as  to  some  of  the  articles  of  faith  thought  most  im- 
portant by  the  fathers.  As  has  been  noted.  King's 
Chapel  in  1783,  had  adopted  an  edition  of  the 
prayer-book  which  excluded  all  recognition  of  the 
Trinity.  But  King's  Chapel  was  not  of  the  estab- 
lished, that  is  not  of  the  Congregational  churches. 
There  was  not  wanting  evidence  however  that 
Unitarianism  was  growing  among  Congregational 
churches.  Not  only  were  men  like  Doctor  Mayhew 
of  the  West  Church  in  Boston  known  to  be  doubt- 
ers as  to  the  Trinity  and  the  doctrines  that  hinge 

169 


The  First  Parish  of  Weston 

thereon,  but  whole  parishes  had  become  heretical, 
and  divisions  began  to  take  place.  As  early  as 
1792,  the  majority  of  the  church  at  Taunton  had 
separated  from  the  parish  through  the  opposition  of 
a  few  of  the  society  to  some  of  the  distinguishing 
doctrines  of  the  gospel  contained  in  the  Westmins- 
ter Confession  of  Faith.  This  action  was  followed 
by  many  other  churches,  notably  the  First  Church 
in  Plymouth,  a  majority  of  which  separated  from 
the  parish  and  a  minority  of  the  church  on  the 
settlement  of  Doctor  James  Kendall  in  1802.  In 
1804,  Doctor  Henry  Ware  of  Hingham,  a  man 
of  well-known  liberal  views,  was  appointed  Hollis 
Professor  of  Divinity  at  Harvard,  and  the  college 
was  thereby  brought  into  the  liberal  ranks. 

It  became  more  and  more  necessary  for  men  to 
take  sides  and  the  inaction  which  had  been  easy  for 
Doctor  Kendal  was  much  less  easy  for  Doctor  Field. 
There  is  no  reason  to  think  that  he  hesitated.  He 
had  been  educated  at  Harvard  and  under  its  liberal 
professors.  He  was  avowedly  in  sympathy  with 
their  thought,  and  when  this  church  called  him  in 
1814,  it  was  well  aware  of  his  position  and  chose 
him  because  it  shared  his  views.  There  is  nothing 
that  proves  more  conclusively  the  liberal  character 
of  Doctor  Kendal's  thinking  than  this  action  of  the 
church  he  had  taught  in  calling  to  its  ministry  on 
his  decease  a  man  of  well-known  liberal  belief  We 
have  then  this  situation;  the  town  of  Weston 
supporting  in  the  parish  church  by  taxation  laid 
upon  all  its  inhabitants,  except  those  who  were  Bap- 
tists or  Methodists,  a  man  known  to  be  of  the  Uni- 
tarian wing  of  Congregationalism,  and  this  situation 
continuing  for  fourteen  years;  for  when  in   1820, 

170 


The  First  Parish  of  Weston 

the  opportunity  was  given  to  discontinue  the  situa- 
tion if  desired,  by  adopting  the  amendment  to  the 
constitution  which  dissolved  this  relation  between 
the  town  and  the  church,  Weston  voted  with  the 
majority  of  the  towns  throughout  the  Commonwealth 
not  to  do  so.  So  much  stronger  were  the  bonds  of 
usage  and  association  and  tradition  than  those  of 
theology  with  our  fathers  seventy-five  years  ago. 
We  have  an  illustration  of  this  extraordinary  condi- 
tion, in  the  Congregational  churches  to-day.  The 
new  or  liberal-orthodox  wing  of  the  church,  which 
looks  to  Andover  for  its  inspiration  and  leadership, 
differs  as  much  from  the  old  orthodox  wing  as  did 
Doctor  Field  from  the  minister  of  Park  Street 
Church;  but  though  there  is  much  difference  and 
friction  there  is  yet  no  division.  So  there  was  much 
agitation  among  Congregationalists  when  Doctor 
Field  was  first  settled  here,  but  little  division,  and 
complete  separation  did  not  take  place  until  some 
time  afterward. 

Much  bitterness  was  added  to  the  controversy 
soon  after  Doctor  Field  came  to  Weston  by  a  deci- 
sion of  the  Supreme  Court  that  a  church  could  not 
exist  without  a  parish  to  hold  it,  as  there  can  exist 
on  earth,  as  far  as  we  can  see,  no  soul  outside  of  a 
body.  The  majority  of  churches  in  Massachusetts 
were  orthodox ;  the  majority  of  parishes  liberal. 
When  a  division  took  place  the  courts  held  that 
only  the  parish  could  hold  property,  records,  com- 
munion plate,  in  fact  any  material  and  tangible 
things,  and  that  the  church  had  no  legal  existence 
apart  from  the  parish.  The  courts  even  held  that 
it  the  whole  church  went  away  the  parish  could  pro- 
ceed to  create  for  itself  a  new  church,  but  that  the 

171 


The  First  Parish  of  Weston 

separating  church,  as  such,  could  not  create  a  new 
parish,  since  it  had  no  legal,  no  real,  existence. 
This  decision  was  based  on  law  and  precedent,  not 
on  abstract  justice,  and  since  the  courts  to  this  day 
have  always  upheld  it,  we  may  believe  that  it  was 
based  on  good  law  and  practical  justice.  But  none 
of  us  would  deny  that  it  occasioned  great  hard- 
ship, and  that  the  origin  of  some  of  our  Unitarian 
churches  was  and  remains  most  disturbing.  There 
were  cases  in  which  the  whole  church  with  the  ex- 
ception of  one  or  two  members  left  the  parish  and  all 
the  property  which  the  two  had  held  in  common, 
and  for  conscience'  sake  began  to  create  for  itself 
new  buildings,  furniture,  records,  plate,  funds,  while 
the  parish  entered  into  wealth  which  it  had  neither 
zeal  nor  knowledge  efficiently  to  employ.  The 
Unitarian  church,  as  such,  was  born  rich,  entering 
through  inheritance  into  a  large  patrimony.  The 
Orthodox  church  in  very  many  cases,  for  Christ's 
sake,  became  poor.  And  this  genesis  is  a  most  im- 
portant factor  in  accounting  for  the  difference  in  the 
growth  of  the  two  denominations.  One  was  born 
to  ease ;  the  other  to  labor.  One  was  ministered  to 
by  the  past ;  the  other  must  needs  minister  to  the 
present.  To  one  was  given;  from  the  other  was 
demanded  the  utmost  self-denial  and  sacrifice.  One 
has  held  its  own  and  slowly  increased.  The  other 
has  greatly  multiplied  in  membership  and  wealth 
and  is  now  far  richer  in  things  spiritual  and  material 
than  the  one  to  whom  it  once  abandoned  all  it  had. 
Fate  thrust  upon  the  Unitarian  church  the  accumu- 
lations of  the  past  and  it  has  suffered  from  its  gifts. 

There  were  fifteen  churches  in  this  state  in  which 
there  was  no  division,  in  which  parish  and  church 


The  First  Parish  of  Weston 

were,  and  remained  one ;  where  there  was  no  strife 
and  no  bitterness  and  no  separation.  This  parish, 
this  church  of  Weston,  was  one  of  that  happy 
number.  The  education  in  hberal  thought  and 
kindly  feehng  and  continually  renewed  aims,  which 
from  the  first  it  had  received  from  its  ministers 
(and  in  the  beginning  of  this  controversy  notably 
from  Doctor  Kendal)  now  bore  its  wholesome  fruit, 
and  Doctor  Field  by  his  judicious,  humane,  devout 
ministry  carried  the  church  and  parish  past  the  crisis 
and  held  them  united.  Not  till  1840,  was  the  strife 
at  an  end.  After  that  there  were  new  Orthodox  and 
new  Unitarian  churches  established,  but  there  were 
no  further  divisions.  The  separation  was  complete 
and  the  existence  of  two  differing  denominations 
was  recognized  by  all.  The  liberal  tendencies,  which 
I  have  tried  to  point  out  as  existing  from  the  be- 
ginning, had  carried  this  parish,  this  church,  into  its 
present  well  defined  and  advanced  position. 

It  is  difficult  to  say  what  led  to  the  separation  of 
this  church  from  the  town.  It  is  usually  stated  that 
the  adoption  of  the  amendments  to  the  constitution 
in  1820,  required  this.  I  cannot  so  read  the  amend- 
ments, and  the  articles  which  declared  plainly  for 
the  separation  of  church  and  state  were  rejected  by 
the  voters  of  the  Commonwealth.  Further,  the  con- 
nection between  town  and  state  continued  till  1824. 
I  believe  that  the  numerous  decisions  of  the  courts 
as  to  the  division  of  property  between  parishes  and 
churches  led  the  church  everywhere  to  seek  such  a 
separation  for  its  own  protection,  and  that  the  church 
in  Weston  acted  in  accord  with  a  feeling  that  was 
wide-spread,  and  not  under  coercion.  There  is 
nothing  in  the   records  of  the  church  or  the  town 

173 


The  First  Parish  of  Weston 

to  account  for  this  separation.  In  1824,  Doctor 
Field  was  voted  his  usual  salary,  and  in  1825,  no 
such  provision  was  made.  The  church  which  was 
the  original  occupier  of  this  territory,  for  whose  sup- 
port the  precinct  had  been  created,  thus  at  length 
abandoned  to  the  town  all  claim  to  govern  or  to 
be  aided  by  that  territory,  or  its  inhabitants  as  such, 
and,  of  its  own  will,  entered  upon  an  independent 
existence.  Just  as  here  the  thought  of  the  church 
developed  slowly  and  yet  surely  from  the  doctrines 
of  the  Westminster  Confession  of  Faith  to  those 
represented  by  Doctor  Field,  so  did  its  belief  in  the 
worth  of  a  state  ruled  by  a  church,  slowly  and  with- 
out friction  change  to  a  belief  in  the  desirability  of  a 
state  wholly  independent  of  a  church,  to  accomplish 
which  the  Church  renounced  whatever  rights  it 
possessed.  Here  in  Weston  have  ever  been  the 
changes  which  give  evidence  of  life ;  never  those 
violent  crises  which  accompany  death. 

During  the  years  of  Doctor  Field's  ministry,  while 
town  and  church  were  one,  the  meeting  house  was 
repaired  and  the  square  pews  removed  and  long 
ones  substituted.  The  only  mention  of  the  War 
of  1812,  is  a  vote  in  1816,  to  allow  fourteen  dollars 
per  month,  for  time  actually  in  service,  in  addition 
to  the  United  States  pay,  to  all  soldiers  in  the  late 
war  from  Weston.  In  1820,  the  town  voted  the 
sum  of  one  hundred  dollars  for  the  "  Instruction  of 
Sacred  Music  in  Weston,"  and  that  a  Committee 
of  five,  three  from  the  Congregational  Society,  one 
from  the  Baptist,  and  one  from  the  Methodist,  be 
authorized  to  draw  and  appropriate  said  money. 
This  vote  was  renewed  in  substantially  the  same 
manner  in   1826.     We  notice  that  this  church  was 

174 


The  First  Parish  of  Weston 

then  known  as  the  Congregational  Society.  The 
town  warrant,  long  after  the  town  ceased  to  vote 
the  minister  a  salary,  directed  the  constable  to  warn 
the  inhabitants  to  assemble  at  the  public  meeting 
house.  About  1837,  the  words  "Mr.  Field's  Meet- 
ing house"  are  used.  In  the  spring  of  1840,  the 
town  meeting  was  called  in  the  Unitarian  meet- 
ing house.  This  was  the  last  town  meeting  held 
in  the  old  meeting  house  built  during  Mr.  Will- 
iams's pastorate.  April  6th,  that  year,  the  parish 
voted  "it  was  expedient  to  pull  down  the  old 
meeting  house,  and  build  a  new  one,  and  a  com- 
mittee was  appointed  to  confer  with  one  appointed 
by  the  town  to  see  if  they  could  unite  in  providing 
in  the  new  church  building  a  basement  or  other 
room  for  town  purposes."  These  committees  met 
but  failed  to  agree.  The  church  was  built  solely 
for  church  purposes  and  the  town  and  parish  were 
after  this  separate  in  all  outward  matters  as  they 
had  been  in  financial.  The  town  met  in  the 
hall  in  what  is  now  Theodore  Jones's  house  until 
1847,  when  the  present  Town  Hall  was  built. 
Hereafter  the  town  records  have  only  the  interest  for 
us  which  they  have  for  other  citizens,  and  I  shall  re- 
fer only  to  the  records  of  the  parish  and  the  church. 
The  first  parish  meeting,  separate  from  that  of  the 
town,  was  held  in  the  spring  of  1825.  It  was  quite 
formal  and  only  carried  forward  the  work  before 
done  by  the  town  in  providing  an  organization  to 
support  and  forward  the  church.  The  methods 
were  those  which  had  been  used  by  the  town. 
Assessors  were  elected  who  assessed  the  sums  voted 
upon  all  members  of  the  parish  and  these  were  col- 
lected by  a  person  appointed  for  that  purpose.    But 

175 


The  First  Parish  of  Weston 

the  old  machinery  did  not  work  quite  so  well  under 
the  new  voluntary  system  as  under  the  old  compul- 
sory one.  There  is  an  indisposition  in  the  Anglo- 
Saxon  voter  to  pay  taxes,  and  in  1830,  certain 
members  of  the  parish  thought  best  to  create  a  min- 
isterial fund  and  fifteen  hundred  dollars  were  sub- 
scribed, and  the  foundation  was  thereby  laid  of 
that  endowment  which  the  parish  now  has,  and  of 
the  method  of  raising  money  by  voluntary  sub- 
scriptions, by  which  it  now  works.  This  subscrip- 
tion seems  to  have  made  adequate  financial  pro- 
vision for  another  seven  years  when  a  committee 
was  appointed,  one  from  each  school  district,  to 
ascertain  the  proportional  amount  for  each  member 
of  the  parish  in  paying  its  various  expenses.  In 
this  same  year  Doctor  Field  was  called  to  Wal- 
tham,  and  fifty-two  members  of  the  parish  re- 
quested him  to  remain  and  expressed  a  willingness 
to  pay  his  salary  that  year,  and  thought  they  would 
be  willing  and  able  to  pay  it  for  the  future.  The 
names  of  the  fifty-two  are  recorded  and  among  them 
are  those  which  are  yet  willing  and  able  to  support 
the  ministry  in  this  church.  Doctor  Field  declined 
the  call  to  Waltham. 

In  1839,  the  matter  of  repairing  the  old  meeting 
house  was  taken  up  and,  as  I  have  said,  was  in  due 
time  decided  adversely  and  a  new  church  built.  It 
is  interesting  to  note  that  hke  this  present  church,  it 
was  built  without  incurring  any  debt,  and  that  as 
with  this,  various  additions  were  made  and  orna- 
mentations added  for  all  of  which  money  was  pro- 
vided before  they  were  undertaken.  The  committee 
who  built  this  present  church  was  not  aware,  I  am 
quite  sure,  of  the  action  of  the  committee  which 

176 


The  First  Parish  of  Weston 

built  the  former,  but  when  it  avoided  debt  pro-- 
ceeded  unconsciously  to  express  what  was  then  and 
had  long  been  the  prevailing  temper  of  this  parish. 

An  illustration  of  what  I  have  said  of  the  ante- 
cedent occupying  of  the  territory  of  Weston  by  the 
church  is  given  in  the  request  of  the  town  in  1847,  ^^ 
be  allowed  to  erect  a  Town  Hall  upon  the  common. 
This  the  parish  as  trustee  of  the  church  granted,  but 
only  so  long  as  the  building  should  be  used  for 
town  purposes.  In  1852,  money  was  subscribed 
through  the  Ladies  Benevolent  Society  for  an  organ 
which  was  bought  and  placed  in  the  church.  We 
have  here  recorded  one  of  the  numberless  deeds  of 
kindness  for  which  this  church  is  indebted  to  the 
Benevolent  Society.  In  1857,  ^^  ^^  request  of 
David  Lane,  then  owning  the  land  now  occupied 
by  Mrs.  Chandler  Bobbins,  the  parish  considered  if 
it  would  move  the  church  to  the  north  side  of  the 
common  and  agreed  to  do  so  if  Mr.  Lane  would 
comply  with  certain  conditions,  but  as  he  refused 
the  church  was  not  moved. 

This  led  to  a  committee  being  appointed  in  i860, 
to  settle  the  bounds  of  the  parish  land,  and  these 
bounds  were  then  established.  There  are  no  refer- 
ences to  the  Civil  War  in  the  parish  records. 

In  1865,  came  this  letter  from  Doctor  Field : 

"  To  the  Parish  Committee  of  the  Unitarian  Belig- 
ious  Society  in  Weston : 

"Weston,  January  6,  1865. 
"  Gentlemen  : 

"  The  first  day  of  February  next,  will  be  the 
fiftieth  anniversary  of  my  settlement  over  the  Uni- 
tarian Beligious  Society  in  Weston. 

177 


The  First  Parish  of  Weston 

"  It  is  my  wish  to  have  my  relation  to  it  as  its 
Pastor  dissolved  on  that  day. 

"  With  much  respect  and  esteem. 

Yours 

Joseph  Field." 

"The  following  is  an  answer  from  the  society 
through  the  Parish  committee : 

"Weston,  January  i6th,  1865. 
"To  Rev.  Joseph  Field,  D.D., 

"  Dear  Sir : 

"  We  as  a  society  accept  your  resignation  so  far  as 
the  arduous  duties,  in  relation  to  the  Parish  are  con- 
cerned, but  wishing  to  have  you  remain  with  us  as 
Pastor  over  the  congregation,  with  which  you  have 
been  so  long  connected.  We  shall  still  hope  to 
hear  your  voice  in  the  Pulpit,  whenever  health  or 
inclination  will  permit.       ^ 

"With  a  grateful  appreciation  of  your  long 
labors,  and  cordial  good  wishes,  we  remain 

Yours  truly — 

"  The  following  resolutions,  were  voted  to  be  re- 
corded, and  a  copy  sent  to  Doctor  Field : 

'^Resolved: — That  with  the  deepest  emotion  we 
received  the  announcement  of  the  resignation  of 
Rev.  Doct.  Field,  as  Pastor  of  this  church  and 
Society,  which  sacred  relation  he  has  held  for  the 
long  period  of  fifty  years. 

'''-Resolved: — That  however  painful  the  sundering 
of  ties  that  have  so  long  and  so  happily  bound 
us  as  Pastor  and  People,  duty  compels,  in  consid- 
eration of  his  declining  years,  that  we  accept  his 
resignation  of  the  arduous  duties  of  the  Society. 

178 


The  First  Parish  of  Weston 

"  Resolved: — That  though  we  accept  his  resigna- 
tion in  part,  we  humbly  trust  that  he  will  long  be 
with  and  one  of  us  still  to  aid  and  counsel,  and 
that  the  happy  union  which  has  so  long  existed 
here,  may  be  renewed  and  perpetuated  in  heaven. 

" Recorded  by  William  H.  Floyd; 

Parish  Clerk'* 

Thus  do  the  parish  records  take  notice  of  the  end 
of  this  long  and  most  important  pastorate. 

The  period  of  Doctor  Sears's  ministry  in  Weston 
was  not  marked  by  such  striking  contrasts  in  the  life 
of  the  nation  as  was  that  of  his  predecessor.  Rather 
did  this  period  include  the  quiet  and  continuous 
growth  of  tendencies  which  began  their  visible  prog- 
ress in  Doctor  Field's  days  and  were  still  develop- 
ing while  Doctor  Sears  preached.  Certain  matters 
seemed  indeed  to  be  finished  while  Doctor  Sears  was 
here.  The  Civil  War  was  not  ended  when  Doctor 
Field  resigned,  but  Doctor  Sears  saw  the  end  of  the 
struggle  for  a  strong  nation  instead  of  a  weak  con- 
federacy, of  which  the  Civil  War  was  the  most 
notable  illustration  and  the  consummation,  and  the 
return  of  all  the  seceding  states  to  the  Union.  The 
purchase  of  Alaska  seemed  to  put  an  end  to  all  pos- 
sible extension  of  territory,  though  we  now  see  things 
differently.  But  the  increase  of  population  that  be- 
gan when  Doctor  Field  was  here  proceeded  contin- 
uously during  Doctor  Sears's  ministry,  as  did  that  of 
wealth  and  of  manufactures  and  internal  improve- 
ments. The  increase  of  nearly  eight  million  of  in- 
habitants in  the  eleven  years  during  which  Doctor 
Sears  remained  here  was  almost  four  times  the  num- 
ber of  colonists  who  declared  themselves  indepen- 

179 


The  First  Parish  of  Weston 

dent  of  Great  Britain  in  1776.  The  United  States 
became  the  second  nation  in  wealth  and  in  manu- 
factures and  possessed  more  miles  of  railroad  than 
all  the  rest  of  the  world,  and  was  still  adding  to 
these  before  Mr.  Hornbrooke  came.  On  the  other 
hand,  though  the  nation  had  put  down  civil  war,  new 
internal  dangers  appeared.  The  rings  in  great  cities 
became  oppressive  and  the  strife  between  capital  and 
labor  began. 

But  while  these  changes  continued  in  the  nation, 
there  were  few  changes  in  the  town.  Its  territory- 
did  not  increase,  nor  was  there  any  notable  change 
in  its  population.  But  its  wealth  continued  to  be 
affected  by  the  progress  about  it.  In  the  last  year 
of  Doctor  Field's  ministry  the  town  appropriated 
eight  thousand  dollars,  and  in  the  last  year  of 
Doctor  Sears's,  twelve  thousand,  an  increase  of  fifty 
per  cent,  in  the  eleven  years. 

The  question  of  internal  improvement  touched 
the  town  in  1870,  when  it  was  asked  by  the  Massa- 
chusetts Central  Railroad  Company  to  subscribe  to 
its  capital  stock.  The  town  after  a  lengthy  consider- 
ation voted  not  to  do  so.  The  method  of  arriving 
at  the  real  desire  of  the  town  through  passing  a  vote 
and  then  reconsidering  it  is  well  illustrated  in  the 
various  fortunes  which  befell  the  creation  of  a  new 
cemetery.  The  matter  was  before  the  town  from 
1865,  to  1873.  What  one  town  meeting  voted 
another  reconsidered  and  rescinded.  When  a  com- 
mittee was  empowered  to  do  what  the  town  voted 
to  do,  it  apparently  was  not  willing  to  exercise  its 
right,  against  an  active  and  earnest  minority.  After 
eight  years  of  agitation  and  discussion  the  town 
voted  in  1873,  substantially  as  it  had  in   1865,  but 

180 


The  First  Parish  of  Weston 

now  the  citizens  were  practically  of  one  mind.  This 
same  method  of  decision,  reconsidering,  and  redeci- 
sion,  was  used  when  the  first  High  School  building 
was  erected.  Such  methods  enable  townsmen  by 
thought  and  discussion  to  attain  unanimity  of  ac- 
tion and  therefore  are  of  great  value,  but  such 
methods  are  very  slow  and  unwieldy,  and  as  the 
business  of  the  towns  of  the  Commonwealth  has 
increased  they  have  of  necessity  been  abandoned. 
I  have  been  told  that  Doctor  Sears  was  influential  in 
securing  the  vote  against  the  purchase  of  stock  in 
the  Massachusetts  Central  Railroad ;  in  the  settlement 
of  the  cemetery  question ;  and  in  the  erection  of  the 
High  School  building.  In  1875,  the  town  received 
the  gift  of  a  town  clock  which  was  placed  on  the 
church.  In  1865,  it  had  been  given  a  fund  for  the 
aid  of  the  silent  poor.  Both  these  gifts  were  from 
members  of  this  parish. 

The  parish  call  to  Doctor  Sears,  as  the  records 
show,  seems  to  have  been  unanimous,  and  his  accept- 
ance came  at  once.  He  had  been  for  a  number  of 
months  the  assistant  of  Doctor  Field  and  was  already 
endeared  to  the  parish,  and  the  call  and  acceptance 
were  but  a  matter  of  form.  His  letter  accepting  the 
call  has  only  one  condition.  He  suggests  that  the 
afternoon  service  be  omitted  during  the  most  sultry 
portion  of  the  summer  months.  Up  to  this  date 
there  had  been  two  services  each  Sunday,  morning 
and  afternoon,  and  it  is  to  be  supposed  that  there 
had  been  a  sufficient  congregation  at  both  to  justify 
their  continuance.  In  Doctor  Sears's  judgment  the 
attendance  on  summer  afternoons  was  no  longer 
sufficient  to  make  these  meetings  profitable.  The 
Civil  War  had  been  a  great  disturber  of  traditions 

i8i 


The  First  Parish  of  Weston 

and  an  in-bringer  of  new  customs.  There  is  noth- 
ing further  recorded,  except  the  voting  to  raise  a 
certain  part  of  the  expense  of  the  parish  by  taxa- 
tion, until  1873,  when  the  records  say:  "In  Parish 
Meeting  October  13,  1873;  1st  Made  choice  of 
Rev.  E.  H.  Sears  as  Moderator.  2d  Voted  to  build 
a  Chapel.  Made  choice  of  the  following  persons 
as  a  Building  Committee,"  (names  given)  "3rd 
Article  was  passed  over.  Voted  to  adjourn."  The 
chapel  thus  summarily  voted  is  the  one  now  in  use 
and  is  all  that  remains  of  the  buildings  occupied  dur- 
ing Doctor  Sears's  preaching.  It  was  built  for  Sun- 
day school  and  parish  work,  and  that  there  might  be 
provided  a  place  for  evening  services,  the  old  church 
having  been  imperfectly  furnished  for  lighting. 
Here  again  the  temper  of  the  parish  as  to  debt  was 
shown.  The  money  was  provided  for  the  erection 
of  the  chapel  before  it  was  undertaken  and  the  com- 
mittee was  enabled  to  report  that  it  had  done  all 
that  it  had  been  created  to  do  and  that  money  re- 
mained in  its  hands.  In  1875,  the  parish  voted 
under  certain  conditions  to  allow  a  town  clock  to 
be  placed  within  and  upon  its  meeting  house. 
There  are  no  other  parish  records  during  Doctor 
Sears's  ministry. 

The  church  records  show  that  there  was  no  coun- 
cil at  the  installation  of  Doctor  Sears ;  that  Doctor 
Field  welcomed  the  pastor  elect  to  his  duties  in  an 
address  introductory  to  the  Sunday  morning  service 
May  28,  1865,  and  that  this  was  followed  by  a  dis- 
course from  the  pastor  elect  setting  forth  the  idea 
of  the  Gospel  Ministry  and  the  reciprocal  duties  of 
minister  and  people.  In  December,  of  the  second 
year  of  Doctor  Sears's  ministry,  a  meeting  was  held 

182 


The  First  Parish  of  Weston 

at  the  pastor's  house  for  the  consideration  of  various 
matters  pertaining  to  the  organization  of  the  church, 
and  committees  were  appointed  to  make  a  list  of  the 
actual  living  members  of  the  church  and  to  revise 
the  church  covenant.  A  committee  reported  at  a 
meeting  held  in  June,  1867,  that  there  were  thirty- 
six  members  of  the  church  then  living  who  had 
been  admitted  before  Doctor  Sears's  pastorate.  Of 
these  thirty-six  not  more  than  three  are  now  resident 
in  the  parish  and  but  few  more  are  alive.  Thirty 
were  afterward  added  to  the  church  during  Doctor 
Sears's  services  here  and  twelve  received  by  letter. 

The  covenant  which  was  prepared  and  presented 
by  the  committee  appointed  for  this  purpose  again 
was  in  the  line  of  further  freedom.  The  declaration 
of  faith  is  further  reduced  in  extent  and  centred 
on  a  few  fundamental  doctrines  and  the  covenant 
is  to  become  a  faithful  disciple  of  the  Lord  Jesus 
Christ.  As  a  fuller  declaration  of  faith  was  desired 
by  the  pastor,  that  of  the  Channing  Church  of  New- 
ton was  adopted  and  ordered  printed  with  the  cov- 
enant. 

In  advancing  the  reorganization  of  the  church, 
which  Doctor  Sears  had  very  much  at  heart,  the  mat- 
ter of  the  appointment  of  deacons  was  taken  up  in 
the  autumn  of  1874.  Deacon  Marshall  Hews  hav- 
ing resigned  office  on  account  of  advanced  age,  it 
became  necessary  to  fill  his  place.  There  seems  to 
have  been  a  feeling  of  aversion  to  the  name  of  dea- 
con with  some  of  the  members  of  the  church,  but  it 
was  voted  to  retain  the  name  and  ofBce.  When, 
however,  a  choice  was  made  no  one  elected  would 
accept  the  office  with  the  name.  Two  church  war- 
dens were  then  elected  for  a  year.    But  a  new  name 

183 


The  First  Parish  of  Weston 

could  not  thus  summarily  be  applied  to  the  officers 
of  so  ancient  a  church  and  I  believe  it  has  been  little 
used.  Four  men  and  three  women  were  also  chosen 
as  an  executive  committee  of  the  church  who  were 
to  do  the  work  now  assigned  to  the  hospitality  com- 
mittee. Thus  did  Doctor  Sears  seek  to  revive  the 
life  of  the  church  by  providing  new  means  for  mani- 
festing its  energies. 

In  the  autumn  of  1867,  the  church  and  the  par- 
ish united  in  adopting  an  answer  (prepared  by  the 
pastor)  to  the  request  of  the  American  Unitarian 
Association  for  a  contribution,  in  which  they  de- 
clined to  contribute.  The  action  of  the  Association 
in  those  days  was  not  in  accord  with  the  conserva- 
tive position  of  Doctor  Sears  and  this  church.  It 
approves  itself  to  a  wider  constituency  in  these  times 
of  ours. 

There  are  careful  records,  kept  during  Doctor 
Sears's  administration,  of  the  delegates  sent  to  ordi- 
nations and  installations  and  to  the  local  and  general 
conferences.  Doctor  Sears  had  taken  a  deep  interest 
and  had  been  active  in  the  creation  of  local  confer- 
ences as  well  as  in  the  organization  of  the  general 
conference,  believing  that  much  good  would  come 
from  bringing  the  churches  out  of  their  individual 
isolation  into  a  fuller  knowledge  of  each  other's 
thought;  a  deeper  sympathy  with  each  other's  feel- 
ings; and  more  united  action;  and  this  church  was 
naturally  in  harmony  with  him  in  the  matter  and 
the  attendance  at  these  conferences  was  good. 

The  movements  in  this  parish  during  the  ministry 
of  Doctor  Sears  may  be  summarized  as  these ;  the 
ancient  ways  of  parish  life  were  accepted,  and  re- 
formed only  in  such  matters  as  seemed  necessary ;  a 

184 


The  First  Parish  of  Weston 

new  chapel  was  built  and  furnished,  giving  the  par- 
ish a  much  needed  instrument  for  its  various  activ- 
ities ;  the  financial  condition  of  the  parish,  as  ever 
sound  and  conservative,  conformed  slowly  to  the 
greatly  increased  wealth  of  its  members.  That  is, 
while  Doctor  Sears  was  here,  this  parish,  as  from 
the  first,  grew  slowly,  and  without  cutting  itself  off 
from  a  most  honorable  past  was  never  out  of  har- 
mony with  the  demands  and  responsibilities  of  a 
living  present. 

As  regards  the  church  Doctor  Sears  sought  to  put 
new  life  into  its  ancient  forms,  and  to  retain  it  as  a 
vigorous  heart  in  the  vigorous  body  of  the  parish. 
In  so  far  as  was  required  by  the  changed  thought 
and  feeling  of  its  members  he  wished  to  change  its 
organization,  and  when  no  deacons  could  be  se- 
cured, devised  the  office  of  church  warden.  He 
also  obtained  from  the  church  the  election  of  an 
executive  committee.  These  efforts  for  renewing 
the  church's  life  were  greatly  successful,  but  this  life 
did  not  flow  freely  in  the  new  channels  provided, 
for  he  worked  against  the  continuous  tendency  of 
this  church,  which  was  to  free  itself  more  and  more 
from  organization  and  outward  work,  and  to  en- 
trust all  such  doings  to  the  parish.  In  the  gradual 
growth  from  a  conception  of  the  church  as  the  ruler 
of  men's  lives  throughout  the  whole  range  of  their 
activities,  to  a  conception  of  it  as  a  free  body  volun- 
tarily united  for  spiritual  communion  and  worship, 
no  new  measures  by  which  outward  action  was  to  be 
achieved  by  the  church  could  endure,  and  all  the 
duties  of  the  executive  committee  of  the  church 
were  soon  delegated  to  the  parish.  Turning  to  the 
intellectual  and  spiritual  side  of  the  church  Doctor 

185 


The  First  Farish  of  Weston 

Sears  must  have  felt  some  discord  between  its  state- 
ment of  faith  with  the  aims  it  sought,  its  old  cove- 
nant, and  the  beliefs  and  feelings  of  the  church 
members  he  found  here  on  his  settlement,  and 
therefore  he  sought  to  make  its  faith  more  real  and 
its  covenant  more  true,  by  giving  it  a  new  mani- 
festation better  in  accord  with  the  new  thought  and 
disposition.  It  is  most  interesting  to  notice  how 
much  more  real  and  living  is  this  new  covenant 
than  any  of  the  old  ones.  Religion  in  this  church 
and  parish  has  ever  become  more  and  more  one 
with  life,  and  not  something  over  against  and  in  op- 
position to  it,  and  the  evidence  of  this  is  very  easily 
read  in  these  changes  brought  about  during  the  pas- 
torate of  Doctor  Sears. 

And  yet  these  outward  movements  are  most 
feeble  illustrations  of  the  inward  life  of  this  parish. 
Under  the  ministry  of  such  a  devout,  thoughtful,  and 
conscientious  minister  as  Doctor  Sears,  this  parish 
•  must  have  been  in  accord  with  all  the  best  life  of 
the  town.  It  must  have  cast  its  influence  on  the 
right  side  through  that  critical  period  of  our  na- 
tional life  when  the  South  was  being  reconstructed. 
It  must  have  been  in  harmony  with  the  most  en- 
lightened efforts  for  the  in-bringing  of  all  true  re- 
forms and  the  advance  of  liberty  and  devotion. 
There  was  in  it  consecration,  and  self-denial,  and 
loyalty  to  truth,  and  aspiration  after  yet  holier  liv- 
ing for  its  own  members  and  for  the  world.  As  we 
reckon  what  has  been  recorded  of  Doctor  Sears's 
ministry,  we  must  not  forget  the  spiritual  life  which 
sprang  up  wherever  he  was,  and  which,  though  not 
to  be  found  in  the  parish  or  the  church  books,  was 
not  less  certainly  here. 

1 86 


The  First  Parish  of  Weston 

The  call  given  June  25,  1876,  to  the  Reverend 
Francis  Bickford  Hornbrooke  was  quite  in  accord 
with  the  teaching  and  the  temper  of  Doctor  Sears. 
Mr.  Hornbrooke  was  at  that  time  the  minister  of  an 
Orthodox  church  in  Connecticut,  and  the  call  was 
given  without  any  condition  as  to  his  theological 
position.  Mr.  Hornbrooke  wrote  in  his  letter  of 
acceptance :  "  The  ideal  Christian  church  has  always 
seemed  to  me  to  be  that  in  which  the  headship  of 
Christ  should  be  the  only  necessary  postulate  while 
all  else  should  be  left  to  the  fullest  and  freest  dis- 
cussion." While  it  is  certainly  true  that  this  very 
statement  of  the  undogmatic  nature  of  Mr.  Horn- 
brooke's  thought  proved  that  he  could  be  at  home 
only  in  a  Unitarian  church,  this  unanimous  call  to  a 
minister  acceptably  preaching  to  an  Orthodox  church 
also  illustrates  the  emphasis  which  this  parish  had 
come  to  lay  on  life  and  character  as  against  belief 
It  is  to  be  noticed  further  as  to  this  call,  that  while  in 
old  days  this  church,  as  other  Massachusetts  churches, 
called  the  minister  and  this  was  concurred  in  by 
the  parish,  in  this  case  it  is  the  parish  that  makes 
the  call,  and  for  the  first  time  there  is  no  record  of 
any  action  of  the  church.  From  this  date  onward 
I  find  no  meetings  of  the  church  to  call,  or  concur 
in  the  settlement  of  a  pastor. 

The  events  of  our  national  and  of  our  town  life 
which  are  included  in  the  three  years  which  Mr. 
Hornbrooke  spent  here  are  too  recent  to  need  re- 
calling. There  is  little  recorded  of  the  action  of 
the  parish.  His  installation  is  given  with  some  de- 
tail, and  at  the  regular  parish  meeting  in  the  spring 
of  the  following  year  a  committee  was  appointed  to 
solicit  money  to  build  a  parsonage,  and  by  June 

187 


The  First  Parish  of  Weston 

it  had  sufficient  to  warrant  beginning  the  house 
which  now  belongs  to  the  parish.  In  the  fall  this 
parsonage  was  completed  and  the  treasurer  was  di- 
rected to  pay  the  balance  due  above  what  had  been 
subscribed.  A  list  is  given  of  the  names  of  the 
subscribers,  and  the  amount  of  their  subscriptions, 
which  indicates  that  much  the  larger  portion  of  the 
funds  needed  for  the  parsonage  had  been  raised  in 
this  manner.  In  old  days  it  would  have  been  raised 
by  taxation,  and  up  to  this  time  a  portion  of  the 
money  needed  for  the  current  expenses  of  the  par- 
ish had  been  raised  by  a  tax  levied  by  assessors 
elected  each  year.  But  just  as  this  parish  had  ever 
tended  to  let  a  man  believe  as  he  would,  so  also  it 
had  been  inclined  to  let  him  give  what  he  would ; 
to  be  free  in  purse  as  in  mind.  Gradually  the  ex- 
penses of  the  parish  were  more  and  more  raised  by 
voluntary  gifts.  In  1879,  the  next  year  but  one 
after  the  building  of  the  parsonage,  the  parish  voted 
to  reorganize.  A  set  of  by-laws  was  adopted  which 
did  away  with  assessors,  and  the  whole  expendi- 
ture of  the  parish  was  thrown  upon  the  generosity 
of  its  members.  Such  a  method  would  have  seemed 
impossible  to  our  ancestors,  but  certainly  it  is  in 
line  with  the  growth  of  the  parish  toward  freedom. 
We  of  this  church  and  parish  are  continuous  wit- 
nesses of  the  uselessness  of  constraint.  We  allow 
our  members  to  believe  what  they  can  and  they  are 
not  of  more  depraved  temper  nor  wicked  conduct 
than  their  neighbors.  We  allow  each  man  to  give 
what  he  is  willing  and  there  is  less  friction  and  un- 
certainty than  when  a  tax,  which  could  be  collected 
by  law,  was  levied  upon  every  member  of  the  par- 
ish.    We  are  free  men  in  politics  and  in  religion, 

188 


The  First  Parish  of  Weston 

and  government  does  not  disappear  nor  grow  more 
lax,  nor  does  worship  cease,  nor  spiritual  life  decay. 
This  parish  having  by  steady  growth  freed  itself 
from  many  constraints  bears  evidence  of  their  use- 
lessness  to  living  progressive  men.  Under  Mr. 
Hornbrooke's  ministry  the  parish  adopted  the  vol- 
untary system  and  thus  advanced  fi-eedom  in  finan- 
cial affairs. 

After  Mr.  Hornbrooke's  ministry  of  three  years 
came  that  of  Mr.  Hobart  Clark  of  one.  At  the 
council  at  his  ordination  took  place  a  discussion 
which  shows  that  the  change  which  we  have  been 
noticing  in  this  parish  was  going  on  in  others. 
The  Reverend  E.  C.  Guild  inquired  as  to  the  usage 
at  that  time  prevailing  in  regard  to  the  formation  of 
councils,  whether  it  was  understood  among  us  that 
councils  are  no  longer  of  churches,  but  of  parishes, 
and  it  appeared  that  while  usage  was  still  divided, 
the  majority  looked  to  the  parish  for  the  appoint- 
ment of  delegates  to  councils,  only  two  of  the  del- 
egates then  present  having  been  appointed  by  a 
church,  the  rest  by  parishes,  except  one  who  had 
been  appointed  by  a  standing  committee.  What 
we  have  been  observing  as  to  this  parish  was  thus 
taking  place  in  others. 

In  1880,  was  elected  the  first  board  of  officers 
under  the  by-laws  adopted  a  year  before,  and  in 
1881,  in  accord  with  these  by-laws  a  report  was 
made  by  the  standing  committee  of  the  financial 
condition  and  prospects  of  the  parish.  The  fund 
of  fifteen  hundred  dollars  begun  by  the  members  of 
the  parish  in  1830,  had  now  increased  to  about  four 
thousand  dollars.  The  expenditures  which  were 
then  eight  hundred  dollars  had  risen  to  nearly  fif- 

189 


The  First  Parish  of  Weston 

teen  hundred  dollars.  This  amount,  once  the  prod- 
uct of  taxation,  was  now  freely  given.  The  prop- 
erty of  the  parish  had  been  largely  added  to  and  in 
all  ways  was  in  a  prosperous  condition.  The  fol- 
lowing year  Mr.  Clark  resigned. 

There  are  records  of  marriages  of  funerals  and  of 
baptisms  during  Mr.  Hornbrooke's  and  Mr.  Clark's 
ministry,  but  I  have  found  no  records  of  a  meeting 
of  the  church.  The  parish  had  assumed  so  much 
of  the  work  that  the  church  had  once  done  that 
there  was  now  little  need  of  meetings  of  the  church, 
and  except  in  the  communion  service  its  mem- 
bers do  not  appear  to  have  come  together  under 
Mr.  Hornbrooke  or  Mr.  Clark. 

I  have  thus  followed  the  records  of  this  parish, 
this  church,  from  their  beginning  to  the  time  of  my 
own  settlement  here.  I  have  tried  to  illustrate  its 
growth  by  showing  the  changes  that  have  taken 
place  in  its  thought,  its  feeling,  its  aims.  The 
creeds  that  seemed  final  statements  of  absolute  truth 
to  those  that  first  gathered  here  have  been  again  and 
again  moulded  to  suit  the  expanding  needs  of  its 
members.  Once  no  one  could  vote  in  this  Com- 
monwealth even  as  to  civic  and  secular  interests, 
such  as  the  repairs  of  roads,  or  the  support  of  the 
poor,  or  the  aid  of  schools,  who  had  not  given 
entire  assent  to  the  theology  of  the  Westminster 
Catechism ;  now  no  doctrinal  test  is  required  even 
of  those  who  are  in  full  membership  in  this  church. 
Once  all  the  members  of  this  portion  of  the  estab- 
lished church  must  think  alike  under  penalty  of 
banishment,  or  death  even ;  now  we  do  not  even  in- 
quire what  our  neighbor  believes  and  we  expect  the 
freedom   for  ourselves  that  we  give  others.     From 

190 


The  First  Parish  of  Weston 

limited  and  narrow  thought  to  that  which  is  much 
more  free,  this  parish,  this  church  has  grown  in  the 
period  we  have  been  considering.  And  it  is  much 
the  same  as  regards  feehng.  When  this  church  was 
first  gathered  there  had  already  been  brought  about 
a  great  change  in  the  feeling  as  to  heretics  from  that 
which  had  prevailed  in  the  earliest  days  of  this 
Commonwealth.  It  was  in  1660,  that  Mary  Dyer 
was  put  to  death  for  being  a  Quaker,  and  some 
of  the  original  members  of  the  church  that  Mr. 
Williams  gathered  here  may  have  been  witnesses  of 
her  execution ;  but  that  day  had  passed  before  Mr. 
Williams  settled  here  and  the  unorthodox  were  no 
longer  in  fear  that  the  death  penalty  for  heresy 
would  be  put  in  force.  But  they  were  yet  suffering 
under  severe  penalties  and  might  not  without  great 
danger  enjoy  any  worship  according  to  their  own 
way  of  thinking.  There  are  few  records  of  how  the 
change  came  about,  but  the  feeling  of  this  parish 
was  ever  growing  sweeter  and  more  tolerant.  The 
History  of  the  First  Baptist  Church  in  Weston  says 
that  no  record  exists  of  any  one  designated  as  a 
Baptist  living  in  Weston  earlier  than  1772.  In 
1 783,  there  were  enough  Baptists  and  with  sufficient 
courage  to  protest  against  the  settlement  of  Dr. 
Kendal,  and  a  few  years  later  they  had  a  meeting 
house  in  the  south  part  of  the  town.  The  Rev- 
olution had  broadened  men's  minds  and  enlarged 
their  hearts  as  regards  religion  as  well  as  politics. 
Those  that  had  been  persecuted  in  1 660,  had  gained 
the  right  not  only  to  live  but  to  worship  as  they  de- 
sired in  a  little  over  a  hundred  years.  There  was 
in  no  one's  heart  the  desire  to  execute  or  to  banish 
them.      And   what   the   members   of  this   church 

191 


The  First  Parish  of  Weston 

would  no  longer  do  to  men's  bodies  they  learned  in 
due  time  to  concede  as  to  their  souls.  There  are 
no  records  to  show  the  development  of  that  kind- 
ness which  will  not  believe  that  a  human  soul  can 
be  condemned  to  suffer  eternally  for  any  finite  sin ; 
but  from  confidence  that  only  the  elect  can  be 
saved  to  certainty  that  no  soul  can  suffer  more  than 
shall  be  for  its  own  purification  and  redemption  this 
church  has  come,  and  its  feeling  as  regards  men's 
souls  as  well  as  their  bodies  has  been  wholly  re- 
versed. And  I  have  sought  to  trace  the  change  of 
aim  from  that  which  made  the  church  sovereign  in 
all  matters,  secular  as  well  as  spiritual,  to  that  which 
confines  the  church  to  matters  of  spiritual  life  alone. 
In  fact  these  changes  of  thought  and  feeling  may 
be  considered  as  only  illustrations  of  this  change  in 
aim.  From  the  church  here  has  been  taken  away 
the  care  of  all  secular  affairs  and  with  it  now  is  only 
responsibility  for  the  life  of  the  soul.  Thus  far  has 
this  church,  this  parish,  moved  in  the  years  of  its 
existence. 

I  have  called  this  change  a  growth.  In  many 
ways  it  surely  is.  Certainly  our  thought  is  more 
clear,  more  in  accord  with  what  is  known  of  life, 
more  real,  more  right-wise  than  that  of  our  fathers. 
Certainly  our  feelings  are  nobler,  purer,  less  selfish, 
more  nearly  related  with  the  divine  than  were  theirs. 
Certainly  the  affairs  of  secular  life  are  better  admin- 
istered by  the  town  and  the  parish  than  they  ever 
were  by  the  church.  But  is  the  spiritual  life  of  our 
members  better  than  that  of  our  fathers  ?  Are  we 
more  consecrated  to  the  truth  which  we  more  clear- 
ly discern  ?  Do  we  manifest  more  actively  the 
kindlier  feelings  which  now  are  ours  ?     Are  we  as 

192 


The  First  Parish  of  Weston 

devoted  to  the  new  aims  we  have  adopted  ?  Is  the 
spiritual  Hfe  within  us  as  commanding  and  as  much 
regarded  as  with  them  *?  These  are  the  questions 
which  we  need  to  ask  ourselves.  May  we  so  seek 
to  answer  them,  each  of  us,  that  there  may  be  no 
doubt  that  this  is  not  only  a  law  abiding,  progres- 
sive and  benevolent  parish,  but  further,  a  church  of 
the  living  God,  the  pillar  and  ground  of  the  truth. 


193 


The  Addresses 


Reverend  Francis  Bickford  Hornbrooke. 


THE   INFLUENCE   OF   PURITANISM  ON 
OUR   NATIONAL  LIFE 

By  Honorable  Charles   Francis  Adams 

I  HAVE  been  invited  to  be  present,  on  this,  one 
of  those  occasions  always  so  peculiarly  inter- 
esting to  me,  when  a  congregation  with  two  centuries 
of  existence  behind  it  meets  to  celebrate  its  anniver- 
sary; and  I  am  to  speak  to  you  on  "The  Influence 
of  Puritanism  on  our  National  Life."  It  is  hardly 
necessary  for  me  to  say  that  this  is  a  very  considera- 
ble theme;  and  where,  as  now,  no  less  than  four 
others  are  expected  to  say  something  to  you,  on  as 
many  topics,  a  due  regard  for  considerations  other 
than  the  subject  should  influence  the  length  of  the 
discourse.  Nevertheless,  I  have  a  traditional  feeling 
that,  when  one  addresses  an  audience  from  a  pulpit, 
it  is  proper  to  begin  with  a  text;  so  I  shall  now  take, 
as  the  text  for  what  I  am  to  say,  Exodus  xx.  1 2,  the 
familiar  commandment  : 

**  Honor  thy  father  and  thy  mother,  that  thy  days  may  be  long 
upon  the  land  which  the  Lord  thy  God  giveth  thee.'* 

Also  another  text,  from  Jeremiah  xxxi.  29  : 

'*  The  fathers  have  eaten  a  sour  grape,  and  the  children's  teeth 
are  set  on  edge." 

It  would  be  easy  for  me  to  enter  upon  a  discourse 
of  the  conventional  kind  on  this  well-worn,  this 
now  somewhat  threadbare  subject  of  Puritanism,  and 
its  effect  upon  our  national  life.     I  propose  to  do 

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The  First  Parish  of  Weston 

nothing  of  the  sort,  but  to  approach  my  theme  from 
an  entirely  different  point  of  view,  illustrating  what 
I  have  to  say  by  an  object  lesson  drawn  from  those 
events  of  the  day  which  at  this  moment  are  upper- 
most in  the  minds  of  all.  For  the  first  time  in  the  life 
of  an  entire  generation,  we  are  now  engaged  in  war ; 
no  longer  a  strife  like  that  with  which  some  of  us 
were  familiar  in  our  younger  days,  but  purely  what 
is  known  as  a  foreign  war.  We  are  engaged  in  a 
foreign  war  with  that  nation  from  which  one  half  of 
the  two  American  continents  has  been  peopled.  Two 
civilizations,  we  may  say,  to-day  confront  each  other 
upon  the  battle-field ;  the  trans- Atlantic  civilizations 
of  the  Spanish- American  and  the  Anglo-American 
races.  And  I  can  best  illustrate  what  I  have  to  say 
as  to  the  effect  of  Puritanism  upon  national  life  by 
drawing  the  contrast,  which  will  at  once  suggest  it- 
self to  you,  between  the  attributes  of  the  two  peo- 
ples— the  two  races,  we  might  call  them — who  are 
thus  brought  in  sharp  contrast. 

We  see  at  once  that  the  chief  distinction  between 
the  two  is  that  the  Anglo-American  upon  this  con- 
tinent draws  his  inspiration  from  Puritanism,  while 
the  Spanish-American  draws  his  inspiration  from 
clericism.  But,  then,  what  is  Puritanism*?  We 
hear,  we  have  always  heard,  much  talk  about  it;  it 
has  become  a  commonplace,  a  sort  of  designation 
conveying  no  very  clear  idea  to  the  minds  of  most. 
Puritanism  is  commonly  associated  in  our  minds 
with  New  England  and  with  the  Commonwealth  of 
England,  with  Cromwell,  Milton,  and  Vane  on  the 
other  side  of  the  Atlantic,  and  here  in  Massachusetts 
with  Winthrop  and  Saltonstall,  Cotton,  Sewall,  and 
the  Mathers.     That  is  altogether  too  narrow  a  view 

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The  First  Parish  of  Weston 

of  Puritanism.  Puritanism  was  not  confined  to  either 
old  or  New  England ;  it  was  not  even  peculiar  to  the 
English-speaking  race.  Puritanism  was  in  its  time  a 
phase  of  development ;  it  was  the  protest  of  growing 
man  against  clericism,  a  yet  earlier  phase  of  growth. 
It  appeared  contemporaneously,  and  perhaps  in  a 
higher  type,  in  Holland ;  it  was  to  be  found  in  Scot- 
land ;  it  made  itself  potently  felt  in  France  and  in 
Germany.  Puritanism,  known  as  Lutheranism  in 
Germany,  was  represented  by  the  Huguenots  in 
France ;  in  Holland  it  was  the  Reformed  Church  of 
the  Low  Countries ;  in  Scotland  those  of  the  faith 
were  Presbyterians  and  Covenanters;  in  Switzer- 
land, Calvinists ;  in  England  they  were  nicknamed 
Puritans;  everywhere  they  were  the  rigid,  intensely 
moral  and  severe  protestants  against  clericism. 

Of  course,  it  goes  without  saying  that  no  protest 
of  that  sort,  involving  as  it  did  a  life-and-death  strug- 
gle extending  through  centuries,  could  possibly  have 
been  sustained,  had  not  those  concerned  in  it  been 
men  and  women  of  the  deepest  possible  conviction, 
beings  who  were  prepared  to  face  any  result  for 
what  they  believed  to  be  true  and  right. 

Thus,  when  we  speak  of  Puritanism,  we  have  a 
very  vague  idea  of  what  the  Puritanism  even  of 
New  England  meant.  I  presume  that  the  period 
when  this  church  of  yours  in  Weston  was  subject  to 
what  would  be  known  as  the  Puritan  influence,  was 
the  period  when  Mr.  Woodward  and  Doctor  Kendal 
preached  here,  between  1750  and  1815.  In  the  lat- 
ter year  the  old  Puritan  teaching  passed  forever  out 
of  this  church,  as  it  did  out  of  so  many  of  our  churches 
in  New  England,  and  was  succeeded  by  what  is  prop- 
erly known  as  "Channing  Unitarianism";  a  wider, 

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The  First  Parish  of  Weston 

a  more  liberal,  I  may  be  permitted  to  add,  a  far 
more  Christian  creed.  Now,  when  we  speak  of  Puri- 
tanism, nine  persons  out  of  ten  have  a  vague  idea 
of  something  antique  and  stern  but,  withal,  very  sin- 
cere and  good ;  and  this  vague  idea  is  combined  in 
the  mind  of  the  average  person  with  an  impression 
of  our  own  degeneracy,  a  modern  falling  away  from 
the  strict  and  lofty  faith  of  the  fathers ;  an  impres- 
sion which  assumes,  in  a  matter-of-course  way,  that, 
if  we  could  but  revive  that  ancient  religion  and  ele- 
vate ourselves  to  its  old  tenets,  our  world  would  be 
better  and  wiser  and  purer  than  it  is.  Such  study 
as  I  have  given  to  history  leads  me  to  no  such  con- 
clusion. On  the  contrary,  Puritanism,  like  most  pass- 
ing phases  of  development  in  which  men  are  nerved 
to  the  point  necessary  to  enable  them  to  deal  with  a 
great  emergency — and  that  anti-clerical  protest  was 
a  great  emergency,  being  nothing  less  than  a  revolt 
against  the  most  perfect  and  powerful  system  for  the 
suppression  of  human  thought  ever  devised — men 
who  are  nerved,  I  say,  for  such  work  as  this,  need  to 
be  made  of  stuff  so  stern  that  it  has  in  it  many  un- 
lovely qualities. 

So  I  propose  to  take  advantage  of  this  occasion 
to  give  you  a  few  specimens  of  the  strong,  ortho- 
dox doctrine  preached  from  New  England  pulpits  a 
century  and  a  half  ago,  specimens  in  no  way  differ- 
ent from  those  ordinarily  preached  from  those  pulpits 
in  Puritan  times.  I  doubt  if  I  can  improve  the  occa- 
sion more  usefully  than  by  thus  illustrating  the  doc- 
trinal terrorism  which,  through  a  century  and  a  half, 
was  exercised  in  Massachusetts.  I  have  here  a  vol- 
ume of  the  sermons  of  the  greatest  theologian  Amer- 
ica ever  produced.     I  am  going  to  read  passages 

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The  First  Parish  of  Weston 

from  it  as  showing  the  discipline  then  brought  to 
bear  upon  a  Puritan  congregation  in  New  England. 
The  preacher  is  speaking  of  the  Hereafter,  that 
Hereafter  infinitely  more  of  a  mystery  to  us  now 
than  to  him  then : 

"  Let  no  impenitent  sinner  flatter  himself  vainly 
and  foolishly.  If  it  were  indeed  only  a  man,  a 
being  of  like  impotency  and  mutability  with  them- 
selves, who  had  undertaken  to  deal  with  them,  they 
might,  perhaps,  with  some  reason  flatter  themselves 
that  they  should  after  their  death  find  some  means 
to  avoid  the  threatened  punishment.  But  since  an 
omniscient,  omnipotent,  immutable  God  hath  un- 
dertaken it,  vain  are  all  such  hopes.  .  .  .  There 
is  no  hope  of  escaping  without  notice  when  they 
leave  the  body.  There  is  no  hope  that  God,  by 
reason  of  the  multiplicity  of  affairs  which  he  hath 
to  mind,  will  happen  to  overlook  them  and  not  to 
notice  them  when  they  come  to  die;  and  so  their 
souls  will  slip  away  privately  and  hide  themselves 
in  some  secret  corner,  and  so  escape  divine  ven- 
geance. There  is  no  hope  that  they  shall  be  missed 
in  a  crowd  at  the  day  of  judgment,  and  that  they 
can  have  opportunity  to  hide  themselves  in  some 
cave  or  den  of  the  mountains  or  in  any  secret  hole 
of  the  earth;  and  that  while  so  doing  they  will  not 
be  minded  by  reason  of  the  many  things  which  will 
be  the  objects  of  attention  on  that  day.  Neither  is 
there  any  hope  that  they  will  be  able  to  crowd  them- 
selves in  among  a  multitude  of  the  saints  at  the 
right  hand  of  the  judge,  and  so  go  to  heaven  undis- 
covered. Nor  is  there  any  hope  that  God  will  alter 
his  mind,  or  that  he  will  repent  what  he  hath  said ; 
for  he  is  not  the  son  of  man  that  he  should  repent. 

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The  First  Parish  of  Weston 

He  said,  and  shall  not  he  do  it  ?  Hath  he  spoken, 
and  shall  not  make  it  good^  Or  did  God  ever 
undertake  to  do  anything  and  fail?  .  .  .  Nor 
will  they  ever  be  able  to  make  their  escape.  They 
will  find  no  means  to  break  prison  and  flee  in  hell. 
They  will  be  held  in  chains  of  darkness  for  ever 
and  ever.  Malefactors  have  often  found  means  to 
break  prison  and  escape  the  hands  of  civil  justice ; 
but  none  ever  escaped  out  of  the  prison  of  hell, 
which  is  God's  prison.  It  is  beyond  any  finite  power 
or  the  united  strength  of  all  wicked  men  and  devils 
to  unlock  and  break  down  the  door  of  that  prison. 
Christ  hath  the  key  of  hell ;  '  he  shuts  and  no  man 
opens.' 

"  Nor  will  they  ever  be  able  to  find  anything  to 
relieve  them  in  hell.  They  will  never  find  any 
resting  place  there ;  any  place  of  respite,  any  secret 
corner  which  will  be  cooler  than  the  rest,  where 
they  may  have  a  little  respite,  a  small  abatement  of 
the  extremity  of  their  torment.  They  never  will 
be  able  to  find  any  cool  stream  or  fountain  in  any 
part  of  that  world  of  torment;  no,  nor  so  much  as 
a  drop  of  water  to  cool  their  tongues.  They  will 
find  no  company  to  give  them  any  comfort,  nor  to 
do  them  the  least  good.  They  will  find  no  place 
where  they  can  remain,  and  rest,  and  take  breath 
for  one  minute  ;  for  they  will  be  tormented  with  fire 
and  brimstone,  and  will  have  no  rest,  day  or  night, 
for  ever  and  ever.  .  .  .  To  help  your  concep- 
tion, imagine  yourself  to  be  cast  into  a  fiery  oven, 
all  of  a  glowing  heat,  or  into  the  midst  of  a  glow- 
ing brick-kiln,  or  of  a  great  furnace,  where  your 
pain  would  be  as  much  greater  than  that  occasioned 
by  accidentally  touching  a  coal  of  fire,  as  the  heat 

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The  First  Parish  of  Weston 

is  greater.  Imagine  also  that  your  body  were  to  be 
there  for  a  quarter  of  an  hour,  full  of  fire,  as  full 
within  and  without  as  the  bright  coal  of  fire,  all  the 
while  full  of  quick  sense ;  what  horror  would  you 
feel  at  the  entrance  of  such  a  furnace  ?  And  how 
long  would  that  quarter  of  an  hour  seem  to  you  ? 
If  it  were  to  be  measured  by  a  glass,  how  long 
would  the  glass  seem  to  be  running?  And  after 
you  had  endured  it  for  one  minute,  how  overbearing 
would  it  be  to  you  to  think  that  you  had  it  to  en- 
dure the  other  fourteen? 

"  But  what  would  be  the  effect  on  your  soul,  if 
you  knew  you  must  be  there  enduring  that  torment 
to  the  full  for  twenty-four  hours  ?  And  how  much 
greater  would  be  the  effect,  if  you  knew  you  must 
endure  it  for  a  whole  year;  and  how  vastly  greater 
Sftill,  if  you  knew  you  must  endure  it  for  a  thousand 
years  ?  O  then,  how  would  your  heart  sink,  if  you 
thought,  if  you  knew,  that  you  must  bear  it  forever 
and  ever?  That  there  would  be  no  end?  That 
after  millions  of  millions  of  ages,  your  torment 
would  be  no  nearer  to  an  end,  than  ever  it  was ;  and 
that  you  never,  never  should  be  delivered  ?  " 

That  was  the  sort  of  doctrine  on  which  they  were 
fed  in  those  Puritan  days  to  which  we  look  back, 
and  from  which  we  are  accustomed  to  think  that, 
on  the  whole,  we  have  degenerated.  I  hardly  so 
regard  it.  I  cannot  believe  that  to-day  any  father 
here,  or  any  mother,  who  found  a  servant  or  a  nurse- 
maid terrifying  a  little  child  with  such  pictures  of 
horror,  would  tolerate  that  servant  or  nurse-maid  for 
an  instant.  I  do  not  believe  that  what  is  bad  for  a 
little  child  is  good  for  grown  persons.  It  was  in 
that  terrorism  New  England  was  brought  up ;  it  is 

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The  First  Parish  of  Weston 

from  that  terrorism  that  New  England  has,  since  the 
days  of  Channing,  been  emancipated.  It  has  been 
a  blessed  deliverance. 

But  there  is  another  side  to  Puritanism.  I  have 
spoken  hitherto  only  of  its  doctrinal  side ;  but  there 
was  a  better  aspect  of  Puritanism  which  went  deeper, 
went  into  the  bone  and  sinew  of  our  race.  We 
escaped  from,  or  outgrew,  its  doctrines  in  due  time ; 
but  the  other  side  has  abided  with  us.  The  dis- 
ciplinary side  of  Puritanism  we  have  retained,  and 
it  has  been  our  saving  grace.  In  this  disciplinary 
side,  three  things  were  vital  and  important.  These 
were;  family  discipline  and  obedience  in  the  first 
place;  in  the  second  place,  an  individual  sense  of 
moral  obligation — of  the  duty  a  man  owed  to  him- 
self, to  what  might  be  called  self-respect — affecting, 
necessarily,  his  obligations  to  others ;  and,  third,  that 
element  of  public  spirit,  which  can  only  grow  up  in 
a  community  accustomed  to  individuality  and  the 
forms  of  freedom.  We  have  emancipated  ourselves 
largely  from  the  more  extreme  tenets  of  Calvinism ; 
we  have,  with  more  doubtful  results,  emancipated 
ourselves  in  great  degree  from  that  domestic  dis- 
cipline which  was  so  strong  a  feature  in  Puritanism. 
Whether  we  have  in  any  degree  lost  the  sense  of 
personal  obligation  and  self-respect,  I  am  not  pre- 
pared to  say;  but  my  own  judgment  would  be  that 
the  tendency  in  that  respect  is  greater  now  than 
heretofore.  As  for  patriotism,  or  public  spirit,  so 
distinguishing  a  feature  of  Puritan  times  in  New 
England,  I  do  not  believe  we  have  in  any  way 
diminished  it.  On  the  contrary,  I  am  inclined  to 
think  that  it  burns  stronger  to-day  than  ever  before. 

To  develop  this  subject  to  its  full  extent  would 

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The  First  Parish  of  Weston 

need  hours.  I  have  merely  stated  the  characteristics 
of  New  England  Puritanism;  they  were  also  the 
characteristics  of  the  Huguenots  of  France ;  of  the 
Lutheran  Church  of  Holland  and  Germany ;  of  the 
Calvinists  of  Switzerland.  And  wherever  they  were 
found,  whether  here,  or  among  the  Irish  Presby- 
terians of  North  Carolina,  or  among  the  French 
Huguenots  of  South  Carolina,  or  the  Dutch 
Lutherans  of  New  York,  they  have  permeated  the 
continent.  And  these  influences  have  made  the 
race  of  to-day ;  they  have  made  up  what  we  are  in 
this  conflict. 

I  now  come  to  the  second  text,  that  from  Jere- 
miah :  "  The  fathers  have  eaten  a  sour  grape,  and 
the  children's  teeth  are  set  on  edge."  I  have 
referred  to  the  doctrines  which  were  preached  here 
in  New  England  for  two  centuries.  But,  while  our 
fathers  preached  hell-fire,  the  Spaniards,  unfortu- 
nately, practised  it.  And  the  position  of  affairs  in 
the  struggle  between  ourselves  and  the  government 
of  Spain  grows  logically  and  naturally  out  of  what 
was  done  in  this  way  two  and  three  centuries  ago. 

Between  1520,  and  1550,  Charles  V.,  both  Em- 
peror of  Germany  and  King  of  Spain,  as  he  then 
was,  published  a  series  of  laws,  or  edicts,  to  the 
effect  that  all  those  convicted  of  heresy  should  be 
beheaded,  or  burned,  or  buried  alive.  The  penal- 
ties were  thus  various  to  meet  the  circumstances  of 
each  case ;  but  capital  punishment  was  always  to  be 
inflicted  on  the  man  who  bought  what  was  known 
as  an  heretical  book,  or  sold  it,  or  even  copied  it 
for  his  own  use.  Only  a  few  days  before  his  death, 
Charles  signed  a  codicil  to  his  will,  recommending 
that  no  favor  should  ever  be  shown  to  heretics,  and 

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The  First  Parish  of  Weston 

that  care  should  be  taken  to  uphold  the  Inquisition 
as  the  best  means  of  accomplishing  so  praiseworthy 
an  end.  In  Spain  the  Reformation — that  is,  the 
spirit  of  Puritanism,  the  protest  against  clericism — 
after  a  short  struggle  died  completely  away ;  in 
about  ten  years  from  its  first  appearance  the  last 
vestige  of  it  vanished.  The  Dutch  wished  to  adopt 
the  reformed  doctrine  :  therefore  Philip,  Charles's 
son,  maintained  against  them  a  war  of  extermina- 
tion which  lasted  thirty  years,  and  which  he  con- 
tinued till  his  death,  for  he  was  resolved  utterly  to 
extirpate  the  new  creed.  His  command  to  Alva 
was  that  every  heretic  who  refused  to  recant  should 
be  burned;  if  he  did  recant  some  indulgence  was 
granted;  but,  having  once  been  tainted,  he  must 
die ;  instead  of  being  burned,  therefore,  he  was  to 
be  beheaded.  Eighty  thousand  persons  in  Holland 
and  Flanders  suffered  death  for  that  cause.  This 
was  the  Puritan's  "Hereafter"  made  present. 

In  1602,  at  the  very  time  when  Puritanism  began 
to  make  itself  felt  as  the  dominating  force  in  Great 
Britain,  a  remnant  of  the  Moors  still  survived  in 
Spain.  Known  as  Moriscos,  they  were  the  most  in- 
dustrious, the  most  frugal,  the  most  peaceable  por- 
tion of  the  population.  It  was  determined  by  the 
clericists  that  they  should  be  driven  from  the  coun- 
try. The  Archbishop  of  Valencia  thought  children 
under  seven  years  of  age  need  not  share  in  the  gen- 
eral banishment ;  but  might,  without  danger  to  the 
faith,  be  separated  from  their  parents  and  kept  in 
Spain.  To  this  the  Archbishop  of  Toledo  strongly 
objected;  he  was  unwilling,  he  said,  to  run  the  risk 
that  pure  Christian  blood  might  by  any  chance  be 
polluted  with  infidelity ;  and  he  declared  that,  rather 

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The  First  Parish  of  Weston 

than  leave  one  unbeUever  to  corrupt  the  land,  he 
would  have  all,  men,  women  and  children,  at  once 
put  to  the  sword.  That  they  should  all  be  slain  in- 
stead of  banished  was  the  desire  of  a  powerful  party 
in  the  church,  who  thought  such  a  signal  punish- 
ment would  work  good  by  striking  terror  into  the 
heart  of  the  nation.  Bleda,  a  celebrated  Dominican 
preacher,  wished  this  to  be  done,  and  to  be  done 
thoroughly.  He  said  that,  for  the  sake  of  example, 
every  Morisco  in  Spain  should  have  his  throat  cut ; 
because  it  was  impossible  to  tell  which  of  them  were 
Christians  at  heart,  and  it  was  enough  to  leave  the 
matter  to  God,  who  knew  his  own,  and  would  re- 
ward in  the  next  world  those  who  were  really  Cath- 
olics. A  new  era  was  then  to  be  inaugurated,  an 
era  in  which  Spain,  purged  of  her  heresy,  was  to  be 
at  rest,  and  men  living  in  safety  were  to  sleep  under 
the  shade  of  their  own  vineyards,  sow  their  gardens 
in  peace,  and  eat  of  the  fruit  of  the  trees  they  had 
planted.  To  this  end,  about  one  million  of  the  most 
industrious  inhabitants  of  Spain  were,  at  about  the 
time  Massachusetts  was  settled,  hunted  out  like  nox- 
ious animals,  and  under  circumstances  of  indescrib- 
able barbarity.  Of  140,000  human  beings  of  all 
ages  and  both  sexes,  then  deported  in  a  single  body, 
— one  of  many  such  bodies — it  is  said  that,  in  the 
space  of  a  few  months  only,  more  than  two-thirds 
suffered  death  in  its  most  dreaded  forms. 

Thus,  once  more,  the  hell  which  the  Puritan  clergy 
preached,  the  priesthood  of  Spain  practised.  The 
modern  theory  of  evolution,  when  not  interfered 
with,  leads,  it  is  said,  inevitably  to  a  survival  of  the 
fittest ;  those  intellectually  and  physically  the  most 
vigorous  and  alert.     The  end  and  aim  of  clericism 

207 


The  First  Parish  of  Weston 

was  the  exact  reverse  of  this.  Through  the  agency 
of  the  Inquisition,  it  was  sought  persistently  to  weed 
out,  extirpate,  and  forever  destroy  whatever  in  the 
human  progeny  was  intellectually  alert,  questioning 
or  subversive  of  dogma.  And  in  Spain  it  did  its 
work  thoroughly.     Hence  existing  conditions. 

Thus  to-day  Spain  and  this  country  are  living 
object  lessons  upon  the  results  of  two  systems.  On 
the  one  hand,  the  effect  of  Puritanism ;  on  the  other 
the  effect  of  the  reverse  of  Puritanism,  clericism.  I 
do  not  think  it  is  necessary  to  say  more.  The  most 
any  discourse  can  lead  to  is  an  object  lesson ;  and 
that  object  lesson  is  shown  you  to-day  more  forcibly, 
more  vividly,  more  effectively,  by  events  going  on 
before  our  eyes  than  by  any  discourse,  no  matter  how 
ingenious,  how  eloquent,  or  how  labored.  Those 
opposed  to  us  in  the  struggle  now  on  foot,  are  simply 
illustrating  the  truth,  eternal  as  immutable,  expressed 
in  the  words  of  Jeremiah :  "  The  fathers  have  eaten 
a  sour  grape,  and  the  children's  teeth  are  set  on 
edge;"  and  also  in  those  other  biblical  words: 
"  Visiting  the  iniquity  of  the  fathers  upon  the  chil- 
dren unto  the  third  and  fourth  generations."  For, 
be  assured,  there  is  no  crime  that,  in  due  process  of 
time  and  in  ways  often  past  finding  out,  is  not 
avenged  either  upon  the  man  who  commits  it  or 
upon  his  descendants.  The  mill  of  God  grinds 
slowly,  but  it  grinds  uncommon  fine. 

Thus,  also,  is  it  seen  what  a  great,  what  an  in- 
finite difference  there  may  be  between  preaching 
and  practice.  Right  here,  under  the  sway  of  doc- 
trinal Puritanism,  as  I  have  said,  in  the  meeting 
house  which  preceded  this,  the  listener  was  terrified 
by  the  threat  of  hell-fire ;  but  while  he  had  the  blaze 

208 


The  First  Farish  of  Weston 

of  it  continually  before  his  theological  eyes,  and 
the  smell  of  its  sulphur  in  his  moral  nostrils,  yet 
so  far  as  the  actual  life  of  the  community  was  con- 
cerned, hell-fire  was  a  theory  only,  and  a  threat; 
while  the  principles  of  discipline,  freedom,  self-respect 
and  liberty  were  practised.  This  was  Puritanism ; 
such  was  its  influence  on  national  life;  and,  from 
whatever  point  we  regard  it  we  see  in  every  feature 
and  aspect  of  our  political  existence  of  to-day,  the 
effects  of  the  Puritanism  of  two  hundred  and  fifty 
years  ago.  Therefore,  I  close  these  few  words  upon 
a  great  theme  with  another  text  of  scripture,  of  like 
tenor  to  that  with  which  I  began.  It  is  from  the 
gospel  according  to  St.  John  iv.  37,  as  true  to-day 
of  Spain  as  it  is  of  the  United  States : 

*'  And  herein  is  that  saying  true.  One  soweth  and  another 
reapeth.  I  sent  you  to  reap  that  whereon  ye  bestowed  no  labor; 
other  men  labored,  and  ye  are  entered  into  their  labors.'* 


209 


THE  DEVELOPMENT  OF   CONGREGA- 
TIONAL   POLITY 

By  Reverend  James  Eells 

IT  is  with  extreme  diffidence  that  I  try  to  say 
anything  upon  a  subject  which  has  been  so 
ably  exploited  by  experts,  and  to  such  scholarly 
length.  But  the  gratifying  privilege  of  speaking 
at  all  on  this  most  interesting  and  significant  occa- 
sion emboldens  me  to  attempt  even  the  impossible. 

My  attention  was  fascinated  by  the  word  "  De- 
velopment"; it  is  so  nearly  synonymous  with  the 
term  "evolution  " ;  that  trade-mark  of  much  of  cheap- 
est jugglery,  though  also  the  expression  of  the  cen- 
tury's greatest  thought.  Professor  Le  Conte's  defi- 
nition furnishes  the  outline  of  my  thought.  He 
said :  "  Evolution  is  a  continuous,  progressive  change, 
according  to  certain  laws,  by  means  of  resident 
forces."  Surely  that  is  the  story  of  "  The  Develop- 
ment of  Congregational  Polity,"  and  may  I  speak 
to  you  a  little  while,  using  this  definition  as  a  text "? 

First,  a  change.  In  seeking  the  simple  form  from 
which  to  trace  our  modern  system,  it  will  not  be 
necessary  for  us  to  go  back  to  the  protoplasmic  germ 
of  New  Testament  church  organization,  nor  to  seek 
the  living  among  the  dead  of  the  Middle  Ages. 
Let  us,  instead,  go  with  the  traveller  to  a  little 
town  in  old  England,  with  an  eye  for  the  things 
of   to-day.      'Tis   a   commonplace   village,   rather 

2IO 


Reverend   Hobart  Clark. 


The  First  Parish  of  Weston 

disheartening  to  the  seeker  of  romance.  The 
loungers  on  the  streets  are  "stoHd,  heavy  people, 
typical  north  countrymen,  with  no  faintest  linger- 
ing tradition  among  them  of  that  which  we  seek. 
The  narrow  pursuits  of  the  ploughman  and  the 
reaper,  the  flat,  naked,  depressing  landscape,  the 
absence  of  historic  response  from  the  inhabitants 
beset  us  with  the  old  scepticism  about  the  com- 
ing of  anything  good  out  of  this  Nazareth."  But 
this  simple  town  is  old  Scrooby ;  and  the  Pilgrims 
"  concerning  whom  poems  have  been  written,  and 
in  whose  honor  orations  without  number  have 
been  made,  were  just  such  common  country-folks 
as  these,  trudging  through  wheat-fields  and  along 
the  clay  highways  in  the  days  of  Elizabeth  and 
James.  They  were  just  such  men  as  these,  and 
they  were  not.  They  were  such  men  as  these 
would  be  if  vivified  by  a  great  enthusiasm."  We 
may  not  belittle  the  brave  and  stubborn  loyalty  to 
an  idea,  when  it  produces  such  steadfast  courage  as 
that  of  these  men  who  lived  long  ago  in  this  little 
hamlet  and  worshipped  in  the  severe  little  church 
yonder,  with  its  walls  of  stone  three  feet  thick. 

The  ancient  chronicler,  Leland,  has  it  that :  "  In 
the  meane  townlet  of  Scrooby,  I  marked  two  things : 
the  parish-church,  not  big  but  very  well  builded ; 
the  second,  was  a  great  manor-place,  standing  within 
a  moat,  and  longing  to  the  Archbishop  of  York." 
The  significance  of  this  observation  for  us  is  this: 
"  In  that  manor-place,  about  50  years  after  Leland 
saw  it,  lived  Elder  Brewster,  and  in  that  little 
parish-church  preached  John  Robinson."  Can  any- 
one doubt  that  here  we  are  peering  into  the  cradle 
of  one  of  earth's  greatest  religious  movements !     In 

211 


The  First  Parish  of  Weston 

that  manor-house  the  Protestant  Non-conformists 
gathered  to  worship  in  simpKcity  and  in  truth. 
Brewster  and  "many  more  of  those  times  begane 
to  looke  further  into  things,"  wrote  Bradford ;  and 
when  men  begin  to  "looke  further  into  things," 
God's  clock  is  about  to  strike  a  new  hour.  All-day 
meetings  were  held  in  and  about  the  old  manor, 
meetings  given  to  prayer,  and  to  the  speaking  of 
things  divine ;  and  "  here  the  Separatist  rustics  of 
Scrooby  were  moulded  for  suffering  and  endeavor." 
It  was  in  1606,  that  these  people  formed  their  fully 
organized  Separatist  church.  The  form  of  their 
organization  was  not  original  with  them,  however. 

Thirty  years  before,  Robert  Browne  had  felt  and 
taught  that  no  true  Christian  could  stay  in  the  cor- 
rupt Church  of  England.  He  saw  no  hope  of  re- 
form from  the  civil  power;  he  denied,  in  fact,  the 
authority  of  prince  and  magistrate  in  ecclesiastical 
affairs,  and  further  declared  that  any  company  of  be- 
lievers who  separated  from  the  Established  Church, 
formed  of  themselves  a  true  church,  competent  to 
govern  themselves  according  to  their  own  decisions. 
The  officers  of  such  a  church  were,  as  deduced  from 
the  New  Testament,  a  pastor,  a  teacher  of  doctrine, 
one  or  more  elders,  one  or  more  deacons,  and  one 
or  more  widows.  He  completed  his  system  by 
declaring  that  the  relations  between  the  churches 
should  be  sisterly,  admitting  of  no  control,  but 
"  inviting  into  mutuall  love  and  kindnesse  in  speech 
and  deed."  But  the  times  were  not  ripe  for  such 
splendid  theorizing,  although  it  was  evidently  not 
God's  design  that  the  world  should  forget  it.  Rob- 
ert Browne  died  in  darkness.  His  name  was 
smothered  by  his  proper  friends,  and  jeered  by  his 

212 


The  First  Parish  of  Weston 

enemies.  But  his  years  of  health  and  vigor  and 
influence  were  devoted  to  the  enunciation  of  those 
principles  which  were  later  to  be  developed  by  the 
genius  and  masterly  ability  of  Barrowe.  Henry 
Barrowe  was  a  man  of  exceptional  parts.  He  had 
been  a  courtier,  had  lived  a  courtier's  gay  and  wild 
life.  A  chance  sermon  changed  the  whole  course 
of  his  life.  He  became  ardently  religious,  accepted 
the  principles  of  the  Separatists  (as  Browne's  follow- 
ers had  come  to  be  called)  rejected  all  liturgies  as 
"  idolatrous,  superstitious,  and  Popish,"  and  declared 
that  the  governors  and  the  polity  of  the  English 
Church  were  un-Christian.  Barrowe  made  a  call, 
one  fair  day,  upon  his  friend  John  Greenwood,  who 
was  confined  in  the  Clink  Prison  for  his  Separatist 
opinions,  and  once  inside  the  walls,  the  jailer  would 
not  release  him !  These  two  men  were  confined 
together  for  more  than  five  years,  and  here  they 
wrote  tracts  and  booklets,  defending  their  simple 
faith.  But  it  was  in  pain,  and  sorrow  and  torment. 
Sheets  of  paper,  one  or  two  at  a  time,  were  smug- 
gled in  to  them  by  their  friends,  and  taken  away 
when  written  upon.  These  sheets  were  carried  to 
Holland,  their  contents  were  secretly  printed,  and 
brought  back  to  England,  where  they  were  scattered 
to  do  their  missionary  work.  One  of  these  tracts, 
titled  "A  True  Description  of  the  Church,"  etc., 
became  probably  the  standard  of  church  polity  for 
those  who  sympathized  with  the  new  movement, 
and  it  did  not  differ  widely  from  the  teaching  of 
Browne,  except  that  it  placed  the  government  of 
the  church  in  the  hands  of  the  eldership,  instead  of 
leaving  it  where  Browne  thought  it  should  be,  in 
the  hands  of  the  whole  brotherhood. 

213 


The  First  Parish  of  Weston 

It  was  a  change  toward  a  modified  form  of  repre- 
sentative government  rather  than  the  insisting  upon 
a  pure  democracy.  This  form  of  poHty  gave  Elder 
Brewster  his  title,  and  was  that  which  John  Robinson 
filled  so  full  of  life  at  Scrooby,  and  at  Leyden.  But 
John  Robinson  was  a  man  too  large  to  be  confined 
to  any  system,  he  believed  too  heartily  in  progres- 
sion for  that,  and  he  admitted  many  to  the  commun- 
ion whom  Browne,  or  even  Barrowe,  would  have 
kept  away,  as  members  of  un-Christian  churches  be- 
cause not  formed  upon  their  plan.  Under  Robinson's 
teaching  the  Pilgrims  had  already  passed  into  what 
may  be  called  a  semi-separatism,  and  were  ready 
soon  to  be  guided  by  such  minds  as  those  of  Cotton, 
Hooker,  Davenport,  and  Mather.  During  the  years 
following  the  debarking  of  the  Pilgrim  "  Church  of 
the  Mayflower,"  there  arose  Saybrook  Synods,  and 
Cambridge  Platforms,  and  Halfway  Covenants,  and 
various  other  sortings  of  opinions,  but  the  polity  of 
the  church  has  been  so  entangled  with  questions  of 
belief,  so  torn  and  rent  by  discussion  and  dissension, 
that  it  is  no  easy  task  to  hold  one's  self  rigidly  and 
clearly  to  outlining  a  particular  form  of  govern- 
ment. Congregationalism,  too,  as  John  Cotton  bap- 
tized the  new-born  system,  has  coquetted  desperately 
with  the  aristocratic  Presbyterianism,  as  the  stories 
of  the  old  romancers  tell  of  the  rural  maid  and  the 
lover  of  high  degree.  But  such  stories  rarely  turned 
out  well,  there  was  always  some  slight,  or  discon- 
tent, or  worse  as  the  result  of  such  behavior,  and 
the  romance  of  church  history  furnishes  no  better 
moral.  The  "  one  or  two  elders  "  of  Browne's  polity 
developed  into  the  controlling  eldership  of  Barrowe's 
system ;  and  this  was  so  bewitchingly  tempting  that 

214 


The  First  Parish  of  Weston 

in  1801,  the  Presbyterian  Church  proposed  a  plan  of 
union,  which  worked  so  well  (for  the  Presbyterians, 
at  least)  that  in  the  brief  space  of  fifty  years,  "  over 
2,000  churches,  which  were  in  origin  and  usage 
Congregational,  were  transformed  into  Presbyterian 
churches."  Then  the  plan  of  union  was  set  aside, 
and  the  maid  and  the  prince  took  separate  paths. 
But  the  whilom  intimacy  taught  good  lessons  to 
each.  The  Presbyterians  learned  a  new  meaning  to 
be  given  to  the  cry  "  the  voice  of  the  people  is  the 
voice  of  God ; "  while  the  Congregationalists  learned 
the  better  efficiency  of  organization,  and  the  value  of 
delegated  work.  Our  custom  of  Standing  Commit- 
tees is  doubtless  the  survival  of  Barrowe's  eldership 
idea,  the  democracy  of  Congregationalism  as  modi- 
fied by  contact  with  Presbyterian  aristocracy. 

One  De  Rasieres,  merchant  at  Fort  Amsterdam, 
wrote  a  letter  in  1627,  describing  a  visit  to  Plymouth, 
which  gives  a  glimpse  of  the  meeting  house,  and  its 
congregation.  He  writes:  "Upon  the  hill  they 
have  a  large  square  house,  with  a  flat  roof,  made  of 
thick-sawn  planks,  stayed  with  oak  beams,  upon  the 
top  of  which  they  have  six  cannons,  which  shoot 
iron  balls  of  four  or  five  pounds,  and  command  the 
surrounding  country.  The  lower  part  they  use  for 
their  church,  where  they  preach  on  Sunday  and  the 
usual  holidays.  They  assemble  by  beat  of  drums, 
each  with  his  musket,  in  front  of  Capt.  Myles  Stand- 
ish's  door;  they  have  their  cloaks  on,  and  place 
themselves  in  order  three  abreast,  and  are  led  by  a 
sergeant  without  beat  of  drum.  Behind  comes  the 
governor,  Wm.  Bradford,  in  a  long  robe;  beside 
him  on  the  right  hand  comes  the  preacher,  with  his 
cloak  on,  and  on  the  left  the  captain,  with  his  side- 

215 


The  First  Parish  of  Weston 

arms  and  cloak  on,  and  with  a  small  cane  in  his 
hand ;  and  so  they  march  in  good  order  and  each 
sets  his  arms  down  near  him."  And  from  Winthrop's 
Journal  we  may  learn  that  "  on  the  Lord's  Day  there 
was  a  sacrament,  which  they  did  partake  in;  and  in 
the  afternoon  Mr.  Roger  Williams  (according  to  their 
custom)  propounded  a  question,  to  which  the  pastor 
spake  briefly;  then  Mr.  Williams  prophesied;  and 
after,  the  governour  of  Plimouth  spake  to  the  ques- 
tion ;  after  him.  Elder  Brewster ;  then  some  two  or 
three  more  of  the  congregation.  Then  the  elder 
desired  the  governour  of  Massachusetts  and  Mr. 
Wilson  to  speak  to  it,  which  they  did.  When  this 
was  ended,  the  deacon  put  the  congregation  in  mind 
of  their  duty  of  contribution ;  whereupon  the  gov- 
ernour and  all  the  rest  went  down  to  the  deacons' 
seat,  and  put  into  the  box,  and  returned."  Sitting 
here,  in  these  surroundings  this  afternoon,  with  a 
smile  upon  our  faces  at  these  quaint  services  of  the 
olden  time,  it  is  easy  for  us  to  see  how  great  a 
change  has  come,  how  widely  divergent  have  grown 
the  practices,  how  stiffened  into  a  kind  of  respect- 
able formalism  so  much  of  our  worship  has  become, 
in  contrast  to  the  simple  familiarity  of  the  early 
days,  a  familiarity  which  was  always  dignified,  always 
spontaneous,  and  which  never  bred  contempt. 

These  manifold  changes  have  not  been  hap-hazard. 
The  working  of  certain  laws  is  easily  discerned. 
First,  there  is  the  law  of  environment.  Church  gov- 
ernment is  always  modified  by  the  political  gov- 
ernment at  its  side.  The  Roman  Empire  produced 
the  church  form  of  the  Roman  Pontiff.  Aristocratic 
Scotland  and  scholarly  Geneva  produced  the  Pres- 
byterian  type.      Democratic  America   necessitated 

216 


The  First  Parish  of  Weston 

Congregationalism.  As  well  look  for  grapes  from 
thorns,  or  figs  from  thistles,  as  to  change  the  opera- 
tion of  that  law.  The  radical  Separatists  in  Eng- 
land protested  not  merely  against  ecclesiastical  op- 
pression, but  as  really  (though  not  so  openly)  against 
the  abuses  by  the  State.  Cromwell,  later,  with  his 
Rump  Parliament,  was  of  necessity  democratic  in 
his  ideas  of  church  management.  He  had  to  be  a 
simple  Congregationalist,  because  he  was  so  little  of 
a  royalist.  The  early  colonial  church  was  jealous 
of  its  autonomy,  just  as  its  people  looked  askance  at 
the  usurped  power  of  their  governors.  Even  had 
there  existed  no  Established  Church  in  England  with 
its  powerful  prestige,  the  advocates  of  a  congrega- 
tional polity  of  independence  would  have  found  it 
hard  to  kick  against  the  pricks  of  a  popular  royalist 
sympathy.  When  they  came  to  this  new  land,  they 
found  no  political  environment ;  no  environment  at 
all,  save  the  arching  sky,  the  fruitful  earth,  and 
"God's  primeval  temples."  The  pilgrims  wished 
to  remain  English,  but  they  stipulated  for  English 
freedom.  They  did  not  at  first  cut  themselves  off 
from  the  mother  country,  but  from  that  mother's 
oppression.  So,  it  is  only  natural  that  we  should 
hear  Higginson  declaring,  as  his  little  boat  swung 
around  Land's  End :  "  We  will  not  say,  as  the  Sepa- 
ratists were  wont  to  say  on  leaving  England,  '  Fare- 
well, Babylon !  Farewell,  Rome  ! '  but  we  will  say 
'Farewell,  dear  England;  farewell,  the  Church  of 
God  in  England,  and  all  the  Christian  friends  there.' 
We  do  not  go  to  New  England  as  separatists  from 
the  Church  of  England,  though  we  cannot  but  sepa- 
rate from  the  corruptions  in  it ;  but  we  go  to  prac- 
tise the  positive  part  of  church  reformation  and  to 

217 


The  First  Farnh  of  Weston 

propagate  the  gospel  in  America."  Noble  words, 
those.  The  ecclesiastical  fanaticism,  and  the  mis- 
guided statesmanship  of  the  London  court  could 
not  meet  half-way  that  attitude  of  mind ;  and  the 
continual  oppressions,  though  across  the  wild  leagues 
of  the  Atlantic,  made  it  easier  for  the  colonists  event- 
ually to  separate  themselves,  and  robbed  the  sin  of 
schism  of  its  heinousness.  Along  with  this  change, 
in  strict  accord  with  the  law  of  environment,  their 
church  government  became  more  liberal,  more  un- 
reservedly given  into  the  hands  of  the  people  them- 
selves. Eggleston  writes  that  there  was  "  a  lack  of 
uniformity  in  the  early  Massachusetts  churches,  and 
some  clashing  of  opinion.  Some  ministers  left  the 
colony  dissatisfied;  one  or  more  of  the  churches 
long  retained  Presbyterian  forms,  and  some  stanch 
believers  in  presbyterial  government  lamented  long 
afterward  that  New  England  ecclesiastical  forms 
were  not  those  of  the  Calvinistic  churches  of  Europe. 
But  the  net  result  was  that  Pi^obinsonian  indepen- 
dency became  the  established  religion  in  New  Eng- 
land." The  historian  might  truly  have  added  "  it 
was  a  foregone  conclusion  that  it  should  be  so, 
given  the  environment  of  political  independence." 
To  see  the  power  of  this  law,  even  against  inertia, 
it  is  only  necessary  to  glance  at  the  present- 
day  usages  of  churches  which  are  not  Congrega- 
tional in  polity.  Episcopacy  gives  to  the  bishop 
theoretical  right  to  place  a  minister  in  any  pulpit 
of  the  diocese,  or  the  right  to  remove  him,  with- 
out recognizing  the  wishes  of  the  people  in  the 
church  concerned.  So  with  Presbyterianism,  only 
this  episcopal  power  is  lodged  with  a  presbytery, 
instead  of  with    one    man.      But   what   Episcopal 

218 


The  First  Par?sk  of  Weston 

or  Presbyterian  Church  to-day  would  tolerate  the 
exercise  of  that  jurisdiction  without  consultation 
with  the  members  of  the  individual  church '?  Min- 
isters are  called,  or  refused,  by  the  direct  vote  of  the 
people  in  all  instances,  the  bishop  or  presbytery 
merely  sanctioning  the  choice,  and  contributing  the 
formalities  necessary  to  the  occasion.  This  change 
is  due  to  the  action  of  a  democratic  environment, 
which  has  asserted  itself  since  these  forms  of  govern- 
ment were  put  upon  paper.  In  all  churches,  what- 
ever may  be  the  means  of  ultimate  formal  expres- 
sion, the  voice  of  the  people  virtually  controls  all 
matters  fundamental. 

With  this  law  of  environment  is  coupled  its 
complement,  the  law  of  adaptation  to  environ- 
ment. A  church,  like  any  organism,  can  live  its 
fullest  life,  in  its  most  perfect  strength,  only  as  it 
comes  most  perfectly  and  consciously  into  accord 
with  its  environment.  The  church  must  fit  itself  to 
the  kind  of  work  to  be  done ;  it  must  also  adapt  it- 
self to  the  likings,  and  needs,  and  tastes  of  the  peo- 
ple. If  it  be  the  choice  of  a  simple  worship,  and  a 
simpler  government,  or  of  liturgical  worship  and 
a  modified  representative  polity,  the  church  which 
quickest  sees,  and  best  meets  these  serious  demands, 
in  accord  with  its  own  conscience,  is  the  church 
able  to  do  the  most  good  in  the  best  way ;  is,  in  fact, 
the  church  of  most  temporary  and  most  lasting  bene- 
fit to  the  community  about  it.  So  in  the  case  of 
societies  descended  from  the  Puritan  germ,  with 
the  former  hatred  of  aesthetics  and  ceremony,  one  may 
find  to-day,  a  prayer-book,  or  a  half-way  liturgy;  or 
one  may  also  find  the  barest  basilica — four  walls  and 
an  aisle  carpet — and  both  are  true  churches ;  both  are 

219 


The  First  Varish  of  Weston 

Congregational,  and  both  have  come  to  what  they 
are  through  the  operation  of  this  law  of  adaptation  to 
environment.  We  cannot  prescribe  for  one  another. 
The  Congregational  polity  says  we  need  not.  It  says 
rather :  "  Be  the  best  you  can  be,  where  you  are." 
The  meeting  houses  of  our  fathers  are  strange  to  us. 
Doubtless  our  churches  would  seem  extravagant, 
if  no  worse,  to  them.  But  we  have  done  only 
what  they  did ;  we  have  adapted  our  church  life  to 
the  environment  of  this  later  day  precisely  as  they 
fitted  theirs  to  the  conditions  of  their  own  generation. 
A  third  law  has  been  at  work  during  these  changes, 
the  law  of  conformity  to  type.  In  every  true  evo- 
lution the  later  form  contains  the  essentials  of  the 
earlier.  It  is  the  claiming  of  kinship  by  the  changed 
thing  with  its  ancestor;  the  power  within  the  in- 
dividual to  reproduce  the  characteristics  of  its  order. 
That  is  conformity  to  type.  Through  all  the  changes 
in  government  and  usages,  the  Congregational  polity 
of  to-day  is  at  one  with  the  main  principles  of  the 
earlier  form.  It  still  guards  sacredly  the  autonomy 
of  the  individual  church ;  still  believes  in  a  "  govern- 
ment of  the  people,  by  the  people,  for  the  people  " 
(if  one  may  turn  to  a  religious  use  a  saying  than 
which  there  are  few  more  essentially  religious) ;  still 
feels  capable  of  defining  its  own  theology ;  and  still 
delights  in  a  fellowship  of  heart,  through  all  vari- 
ance of  practice.  It  is  the  sublime  conformity  to 
the  pattern  shown  it  in  the  mount ;  the  making  of 
all  tabernacles  in  accordance  with  the  vision  of  per- 
fectness  glimpsed  on  earth's  high  places.  It  is  the 
beautiful  expression  of  the  "  diversities  of  gifts  but 
the  same  Spirit,  and  differences  of  administrations 
but  the  same  Lord,  and  diversities  of  operations  but 


The  First  Pansh  of  Weston 

it  is  the  same  God  which  worketh  all  in  all."  And 
though  the  stately,  austere,  old  Puritan  might  feel 
out  of  place  in  some  of  our  services,  his  dislike  would 
be  attributable  to  the  conflict  forced  upon  him  in  his 
day,  from  which,  happily,  we  are  free.  But  the  pol- 
ity would  be  familiar  to  him,  though  the  organs,  and 
the  steam  heat,  and  the  pew  cushions  and  the  re- 
sponsive reading  might  smack  of  a  luxury  which 
was  denied  him  alike  by  choice  and  by  necessity. 

These  changes,  then,  have  come  in  accordance 
with  certain  laws,  and  were  effected  by  means  of 
resident  forces.     I  can  merely  suggest  these  to  you. 

First :  The  power  of  the  Individual.  Individuality 
pushed  to  the  extreme  characterized  our  early  Con- 
gregationalists.  Individuality  was  their  raison  d'itre. 
Individuality  of  garb,  of  thought,  of  taste,  of  every- 
thing. And  often  quite  objectionable,  that  bristling 
of  opinion  must  have  been.  But  it  was  a  good  thing. 
They  felt  an  individual  responsibility  as  to  church 
attendance;  an  individual  injury  in  all  backslidings; 
an  individual  privilege  in  sharing  the  administration 
of  the  church ;  an  individual  pride  and  joy  in  its  suc- 
cesses. Historians  are  inclined  to  bemoan  this  qual- 
ity, thinking  that  it  led  to  selfism.  But  in  the  vast 
majority  of  cases  it  was  rescued  from  selfish  and  petty 
provincialism  by  a  beautiful  devotion  to  somewhat 
greater  than  the  individual,  yet  which  could  be 
attained  only  by  the  individual  at  his  best.  A  large 
part  of  the  success  of  the  early  churches  was  due,  I 
take  it,  to  this  very  quality  of  personal,  undivided 
loyalty  of  each  one  to  the  church  of  his  choice. 
The  Puritan  tolerated  nothing  vicarious  in  his  suf- 
fering or  in  his  joy. 

Second :  Then  there  was  the  power  of  Liberty. 

221 


The  First  Parish  of  Weston 

True,  the  dissensions,  and  the  squabbles,  and 
schisms,  and  persecutions  which  marred  and  har- 
assed the  early  history  of  the  churches,  do  not  in- 
dicate this  grace  in  its  perfection.  But  we  are 
tracing  a  process  of  growth.  The  Puritans  came 
hither  avowedly  to  be  free  themselves.  It  was  no 
part  of  their  original  intent  to  set  up  a  refuge  for 
any  kind  of  worship  other  than  their  own,  nor 
would  they  tolerate  any  other  form.  It  was  small, 
and  narrow,  and  bigoted,  of  course ;  but  the  per- 
fect law  of  liberty  was  at  work  all  the  time ;  and 
liberty  asserted  itself,  a  century  later,  in  the  con- 
stitution of  the  states,  which  expressly  allowed  the 
freedom  denied  at  the  opening  of  the  century.  So 
liberty  came  to  religion  as  a  larger  freedom  was 
manifested  in  the  political  environment  Robin- 
son's sweet  spirit  of  catholicity  was  sure  to  bear 
much  fruit  in  the  aftertime.  Churches  straitened  by 
an  imposed  uniformity  chafe  against  the  restraint 
and  are  harmed  not  only  in  their  own  lives,  but  are 
made,  thereby,  intolerant  of  every  other  form.  So, 
too,  every  church  which  has  secured  liberty  for  it- 
self, sooner  or  later  accords  that  liberty  to  others. 
It  pertains  to  the  essence  of  freedom  not  to  be 
monopolized.  And  thus  it  came  about  that  this 
power  of  liberty,  so  dear  to  their  hearts  and  ours, 
was  one  of  the  "  resident  forces  "  which  broadened 
and  developed  the  Congregational  polity. 

The  third  of  these  forces  is  the  power  of  Truth. 
He  who  believes  in  himself,  and  is  free,  insists 
upon  realizing  his  best  self  and  freest  liberty  in 
obedience  to  the  highest  truth.  God's  truth  abso- 
lutely refuses  to  be  smothered  or  confined.  In- 
variably it  emerges  from  its  concealment.     Invari- 

222 


The  First  Parish  of  Weston 

ably  it  bursts  old  bottles.  Invariably  it  utters  itself 
in  some  willing  life,  which  becomes  henceforth  the 
Voice  of  a  Wilderness-cryer.  The  oldest  thing  in 
the  world  is  truth;  the  newest  thing  is  its  latest 
expression.  The  early  Congregationalists  sought 
God's  truth  only  in  the  Bible.  The  present-day 
Congregationalists  seek  and  find  it  everywhere,  and 
are  devoutly  trying  to  live  by  "  every  word  that  pro- 
ceedeth  out  of  the  mouth  of  God."  That  accounts 
largely  for  the  difference  between  the  old  and  the 
new.  And  this  seeking  is  the  everlasting,  ever 
brave,  ever  trusting,  ever  filial  loyalty  to  God,  who, 
even  to  the  Pilgrims'  thought,  had  some  "  greater 
light  to  shine  from  his  Word  than  hath  yet  shone 
forth."  It  is  the  evolution  of  the  truth-seeking 
spirit  through  the  "  resident  force  "  of  the  truth,  in 
accordance  with  the  law  of  adaptation  to  the  en- 
vironment furnished  by  the  age's  attitude  of  mind, 
and  actual  attainment. 

Last  of  all — yet  in  and  through  every  other — 
is  the  consummate  power  of  God.  God  was  the 
realest  fact  in  all  the  universe  to  these  Pilgrim  an- 
cestors of  ours.  Their  statements  of  belief,  their 
grim  practices,  their  indomitable  conscience,  even 
their  form  of  church  government,  bear  witness  to 
the  present  power  of  their  God.  Deity  dealt  with 
them  first  hand.  Necessity  was  laid  upon  them, 
and  that  necessity  was  divine.  Outer  and  inner 
life — life  public  and  domestic — were  dominated  by 
this  tremendous  thought  of  God.  And  we  in  oui 
day,  with  what  we  call  our  "larger  thought  of 
him,"  may  trace  that  claim,  in  so  far  as  it  is  justifi- 
able, to  this  process  of  evolution;  and  wherein  it  is 
only  arrogant  and  vain  we  must  revert  to  the  type, 

223 


The  First  Farish  of  Weston 

and  make  our  changed  religion  mean  as  much  to 
us  as  their  cruder,  simpler  belief  meant  to  them. 
A  life  all  filled  with  God,  the  present  force,  the 
rightful  governor  of  living,  and  of  church,  and  of 
state,  whose  will  is  good,  whose  blessing  sure ; 
from  such  belief  has  come  upon  us  the  blessing  of 
him  "  that  maketh  rich  and  addeth  no  sorrow." 
So  "God  fulfils  himself  in  many  ways,  lest  one 
good  custom  should  corrupt  the  world." 

And  now,  my  friends  of  this  Weston  church,  one 
moment  more,  and  I  am  done.  You  may  read  the 
story  of  this  process  in  the  noble  history  of  your 
own  church.  You  may  discover  how  the  changes 
have  come  about.  You  may  see  how  the  men  and 
women  who  have  lived  and  toiled  here,  in  loyalty 
to  liberty,  and  truth,  and  God,  were  the  "  resident 
forces "  which  accomplished  their  part  of  the  glo- 
rious work.  The  laws  of  development  are  still  and 
eternally  operative.  Over  in  the  old  book  of  be- 
ginnings which  we  call  Genesis  we  may  read; 
"  The  evening  and  the  morning  were  the  first  day  " 
of  creation.  The  old  night  of  chaotic  formlessness, 
of  potentialities  yet  unexpressed,  needed  for  its  per- 
fection the  coming  of  a  new  day  of  fulfilment  and 
orderly  energy.  The  night  of  your  two  hundred 
years  yields  now  to  its  completing  day.  The  evo- 
lution of  this  church,  of  any  church  is  not  yet  ac- 
complished. All  up  and  down  the  eastern  horizon 
play  the  promiseful  shafts  of  light.  The  evening 
time  of  darkened  counsel,  of  doubtful  experiment, 
of  incomplete  attainment,  is  broken  in  upon  by  the 
dawn  of  larger  things,  of  power,  and  peace,  and  of 
glorifying  results.  And  as  we  stand  here  to-day  at 
this  stage  of  the  growth,  the  hearts  of  all  of  us  con- 

224 


The  First  Parish  of  Weston 

gratulate  you  upon  the  future  of  promise,  and  the 
retrospect  of  honor ;  for  we  may  look  back  to  the 
men  of  long  ago,  and  see  why  it  is  that  though 
"  these  having  obtained  a  good  report  through  faith, 
received  not  the  promise:  God  having  provided 
some  better  thing  for  us,  that  they  without  us 
should  not  be  made  perfect." 


af$ 


THE  FORWARD  LOOK 

By  Reverend  Samuel  McChord  Crothers 

ALL  that  is  really  involved  in  the  forward  look, 
all  that  belongs  to  its  reasonable  promise,  is 
in  the  backward  look  as  well.  Our  hope  is  the 
child  of  our  experience.  You  have  sung  this  after- 
noon "  Our  God,  our  help  in  ages  past,  our  hope  for 
years  to  come  " ;  if  there  is  any  hope  in  the  years 
to  come  it  is  because  there  has  been  help  in  the 
years  that  are  past.  That  is  a  very  foolish  optimism 
that  makes  a  man  say :  "  There  was  no  good  in  the 
past,  there  was  no  grandeur  in  it,  nothing  worthy  of 
our  respect ;  and  now,  because  all  this  is  behind  us, 
we  will  look  forward  with  hope."  We  look  for- 
ward with  hope  just  because,  through  our  mistakes 
and  misconceptions  of  the  past,  we  discern  certain 
great  permanent  forces,  because  we  know  that  to- 
day these  same  forces  are  at  work,  and  are  not  to  be 
exhausted. 

I  congratulate  you  in  this  church  in  Weston  be- 
cause you  have  a  history  that  is  almost  unique.  In 
these  two  hundred  years  that  have  passed,  the 
churches  of  the  civilized  world  have  been  going 
through,  not  one  revolution,  but  many  revolutions 
of  thought.  The  sense  of  freedom,  the  sense  of 
equality  and  fraternity,  have  been  destroying  the 
older  thoughts.  The  sense  of  the  worth  of  the  in- 
dividual soul  has  come,  with  its  sharp  challenge  to 

226 


Reverend   Charles   Frank   Russell. 


The  First  Farish  of  Weston 

kings  and  priests.  New  discoveries  have  been  made 
which  have  destroyed  old  doctrines ;  and  out  of  the 
discoveries  and  out  of  the  changes  there  have  come 
those  most  painful  experiences,  the  breaking  in  sun- 
der of  old  relations,  the  sense  of  the  destruction  of 
historic  continuity,  the  severing  of  the  sons  from 
their  fathers'  house  and  their  fathers'  faith.  Here  in 
New  England,  when  the  sharp  challenge  of  the 
newer  thought  came,  it  meant,  in  most  of  our  towns, 
the  sad  controversy  of  the  breaking  up  of  the  old 
churches.  Here  in  Weston  this  church  has  lived 
through  all  this,  has  accepted  the  new  freedom  and 
the  larger  thought,  and  yet  has  not  broken  with  the 
old  life,  with  the  sense  of  religion  as  an  inheritance 
from  the  fathers  to  the  children.  So  the  changes 
which  elsewhere  meant  so  much  of  pain  and  misun- 
derstanding have  gone  on  here  naturally  and  beau- 
tifully. For  this  you  are  to  be  congratulated,  and 
because  of  this  natural  experience  of  the  broadening 
of  the  larger  life  and  thought,  you  are,  in  a  peculiar 
way,  fitted  to  be  mediators  between  the  old  and 
the  new. 

What  shall  I  say  of  the  outlook  into  the  future  ^ 
We  all  believe,  all  reasonable  men  have  ever  be- 
lieved, that  religion,  in  its  largest  sense,  as  the  spir- 
itual development  of  the  individual,  must  survive. 
Because  men  live  in  this  wonderful  universe,  because 
they  live  with  the  ideal  element  in  them,  religion 
must  grow.  But  what  men  have  often  doubted  has 
been  the  future  of  the  church,  of  any  church.  And 
among  those  who  did  the  most  for  our  liberal 
movement  were  many,  a  generation  ago,  who  be- 
lieved that,  while  religion  as  a  spiritual  force  and  as 
a  personal  possession  is  destined  to  grow,  and  must 

227 


The  First  Parish  of  Weston 

grow,  the  church,  the  organization  of  religion,  is 
destined  to  fade  away;  that  the  religious  soul  out- 
grows the  need  of  it. 

There  was  a  reason  why  this  was  so.  The  church 
had  been  identified  with  priestcraft,  with  spiritual 
tyranny,  with  clinging  to  outworn  traditions,  and 
for  a  man  to  be  free  he  must  defy  the  authority  of 
the  church.  But  now  we  are  all  coming  to  see,  I 
think,  that  it  is  possible  for  a  church  to  exist,  not  as 
having  dominion  over  our  faith,  but  as  a  helper  to 
our  joy;  that  there  is  a  place,  and  must  be  a  place, 
for  organized  religion.  We  feel  what  it  means  to 
have  a  great  organization  standing,  generation  after 
generation,  for  every  great  principle,  how  its  very 
existence  ennobles  all  who  look  up  to  it,  how  it  has 
a  strange  power  over  us,  over  our  imagination  and 
over  our  emotion  and  over  our  loyalty.  Who  can 
define  a  nation  ?  Who  can  tell  why  it  is  that,  when 
it  calls,  men  are  eager  in  their  response;  how  a 
youth  does  not  question,  but  gives  all,  saying: 
"  Here  am  I,  send  me  !  Send  me  into  danger,  send 
me  into  death,  because  I  belong  to  this  great  body 
out  of  which  I  was  born."  This  love  of  the  nation 
is  something  more  than  the  love  of  abstract  justice 
or  abstract  principles  ;  the  man  who  loves  America 
means  something  more  than :  "  I  believe  in  the  Dec- 
laration of  Independence,  I  believe  in  the  principles 
of  the  Constitution."  He  means,  not  only  this,  but : 
"  I  believe  in  the  people  who  on  this  continent  have 
been  living  under  these  laws  and  are  striving  for 
their  greater  perfection.  I  believe  in  my  fellow- 
citizens.  I  believe  in  this  entity  the  Nation."  In 
just  such  a  way  as  that,  I  think,  there  is  need  of  a 
church,  never  so  much  need,  never  so  much  con- 

228 


The  First  Parish  of  Weston 

sciousness  of  need,  as  in  these  days  of  difficulty  and 
danger.  There  is  need  of  some  institution  which 
shall  stand,  age  after  age,  in  a  community  for  the 
very  largest  things,  the  very  highest  truths,  the  most 
humane  relations.  And  do  you  know  any  institu- 
tion so  large  in  its  idea,  so  compelling  in  its  prin- 
ciples, as  the  church?  Narrow  it  may  be  in  its 
beginnings  and  in  many  of  its  forms,  tyrannical  it 
may  have  been  in  the  past,  but  having  within  it  a 
principle  of  growth. 

What  has  been  accomplished  in  the  last  two  hun- 
dred years  has  been  the  bringing  into  the  church,  not 
by  way  of  an  apology,  but  as  an  abiding  principle 
and  law,  of  the  idea  of  individual  freedom.  The 
church,  you  say,  has  no  longer  any  right  to  intrude 
into  what  belongs  to  the  private  domain.  It  is  not 
an  institution  to  do  your  thinking  for  you,  an  ex- 
ternal conscience  to  which  you  may  appeal.  All 
those  things  which  belonged  to  the  church  as  an 
external  authority  are  being  swept  away.  What 
remains  ? 

Just  the  most  beautiful,  the  most  touching,  the 
most  compelling  element  in  it ;  that  which  has  always 
been  its  life  and  soul ;  that  which  in  perfect  freedom 
we  may  give  ourselves  unto :  the  thought  of  the 
church  as  a  human  brotherhood,  a  brotherhood  of 
those  who  are  conscious  of  common  need,  common 
desires,  common  capacities;  the  brotherhood  of 
those  who  feel  themselves  in  God's  presence,  under 
his  law,  and  privileged  to  do  his  work.  In  a  pecul- 
iar way,  in  this  parish,  this  ideal  of  the  church  has 
become  natural  and  easy.  It  is  something  which 
you  have  inherited  from  the  past ;  it  is  something 
which  you  are  to  hand  down  in  still  larger  and  more 

229 


The  First  Parish  of  Weston 

beautiful  fashion  to  the  future.  While  we  congrat- 
ulate you  on  all  the  years  that  have  passed  and  the 
gracious  continuity  of  religion  in  this  community,  it 
is  with  hope,  with  an  expectation  of  greater  things, 
that  we  look  to-day  into  the  future. 


230 


The  Appendix 


Order  of  the  General  Court 

From  the  record  in  the  State  Library  of  Massachusetts 
of  the  proceedings  of  the  General  Court  June  /^, 
i6g8.  Old  Style.     [June  24,  New  Style.'] 

THE  following  Order  Sent  up  from  the  Repre- 
sentatives was  read  and  concurred  with  \[z\ — 

Upon  Reading  the  Report  of  a  Committee  of 
this  Court  upon  the  Petition  of  the  Inhabitants  of 
the  West  End  of  the  Town  of  Watertown,  Praying 
to  be  a  distinct  Precinct  for  the  Setting  up  the 
publick  worship  of  God  among  themselves 
Resolved  and  Ordered 

That  the  Petitioners  be  and  hereby  are  permitted 
and  allowed  to  invite  procure  and  Settle  a  Learned 
and  Orthodox  Minister  to  dispense  the  Word  of 
God  unto  them  at  the  West  End  of  the  said  Town 
of  Watertown  vis'  the  Farmers  and  Inhabitants 
living  on  the  West  Side  of  Stoney  brooke  and  that 
for  that  purpose  they  be  a  distinct  and  separate  pre- 
cinct and  their  Bounds  to  Extend  from  Charles 
River  to  Stony  Brook  Bridge  the  Brook  being  the 
bounds  from  said  Bridge  containing  all  the  Farm 
Lands  to  Concord  Line  and  from  thence  all  Water- 
town  Bounds  to  their  utmost  Southward  Bounds 
and  to  Westward  And  that  all  the  Present  Inhab- 
itants on  the  West  Side  of  Stony  Brook  aforesaid, 
together  with  Such  as  shall  from  time  to  time  Settle 
among  them  have  Liberty  to  Convene  together  to 
advise,  agree  upon  and  take  Such  methods  as  may 

233 


The  First  Parish  of  Weston 

be  Suitable  and  Convenient  for  the  procuring  en- 
couraging Settling  and  Support  of  a  Minister  qual- 
ified as  aforesaid  and  for  the  Building  and  furnishing 
of  a  meeting  house  according  as  shall  be  determined 
by  a  Major  vote  And  also  to  Nominate  and  Appoint 
a  Committee  of  three  or  more  persons  amongst  them- 
selves to  Transact  and  Manage  that  affair  And  all 
the  Inhabitants  and  Estates  under  their  improvement 
lying  on  the  West  Side  of  Stoney  Brook  or  within  the 
precincts  afore  mentioned  Shall  Stand  Charge  tow- 
ards Building  of  the  meeting  house,  the  Settlement 
and  Support  of  the  ministry  in  said  place  in  manner 
as  the  Law  relating  to  the  Maintenance  and  Support 
of  Ministers  doth  direct  and  provide  and  be  assessed 
thereto  proportionately  by  two  or  more  assessors  as 
shall  from  time  to  time  be  Elected  and  Appointed 
by  the  Major  part  of  the  said  Inhabitants  for  that 
purpose  who  may  also  Nominate  and  Appoint  a 
Collector  to  gather  and  pay  in  the  same  as  by  War- 
rant or  Order  under  the  hands  of  Such  Assessors 
Shall  be  directed  and  Ordered. 

W^.  Stoughton. 

From  A  Brief  &  True  Record  of  the  EccLEfi- 
Afx"-   Affairs  of   the  Church,   in   the    West 
PART  of  Watert'?  commonly  call'd  Watert'! 
Farms  by  Will""  Williams  : 
Octr  l2*^  1709, 

was  the  Day  appointed  ...  by  thefe  Perfons 
to  meet  and  conferr  together  (at  my  Lodging)  when 
they  Exprefsed  their  Charity  towards  Each  other  and 
that  there  was  no  difcord  between  them,  or  any  thing 
that  fliould  hinder  their  Communion  and  fellow- 
fliip— 

234 


The  First  Parish  of  Weston 

Some  time  was  Spent  in  reading  the  Confefsion  of 
Faith  put  forth  by  the  Laft  Synod  of  Churches  held 
in  Bojion  in  N.  E.  (to  which  they  afsented),  and  in 
Praying  for  the  Divine  Blefsing — . — The  Covenant 
(w''^  was  Afterw"^."^  pub!  read)  was  read,  and  Sub- 
fcrib'd  by  them  All — , 
The  Covenant  w""^  Sundry  of  the  Inhab.  &c. 

We  do  under  an  abaling  Senfe  of  our  unworthinefs 
of  Such  a  favour  and  unfitnefs  for  Such  a  Bufinefs, 
yet  apprehending  ourfelves  to  be  called  of  God  to 
put  ourfelves  into  a  way  of  Church  comunion,  and 
to  Seek  the  Settlement  of  all  the  Gosple  Inftitutions 
among  us,  doe  therefore  in  order  thereto,  and  for 
y^  better  promoting  thereof  as  much  as  in  us  lies, 
knowing  how  prone  we  are  to  err,  abjuring  all  con- 
fidence in  ourfelves,  and  relying  on  the  Lord  Jefus 
C'  for  help. 

Covenant  as  follows, 

First,  Having  perufed  the  Confefsion  of  Faith  put 
forth  by  the  laft  Synod  of  Churches,  held  in  Bolton 
in  New  England,  we  do  heartily  clofe  in  with  it  for 
the  Subftance  of  it,  and  promife  to  ftand  by,  main- 
tain, and  if  need  be,  contend  for  y^  Faith  therein  de- 
livered to  y^  People  of  God,  and  if  any  one  of  us 
fhall  go  about  to  undermine  it,  we  will  bear  a  due 
Teftimony  ag^  them. 

We  do  alfo  combine  to  walk  together  as  a  par- 
ticular Church  of  Christ,  according  to  all  thofe  Holy 
rules  of  y^  Gofple  prefcrib'd  to  Such  a  Society,  fo 
farr  as  God  has  revealed,  or  Ihall  reveall  his  mind 
to  us  in  this  Refpect. 

We  do  accordingly  recognize  the  Covenant  of 
Grace,  in  which  we  do  profefsedly  acknowledge  our- 
felves devoted  to  y^  fear  and  Service  of  the  only  true 

235 


The  First  Parish  of  Weston 

God  our  Supream  Lord,  and  to  y^  Lord  Jefus  Chrift 
the  High  Prieft,  Prophet  &  King  of  his  Church, 
unto  the  conduct  of  whofe  Spirit  we  Submit  our- 
felves,  and  on  whom  alone  we  rely  for  pardon 
Grace  and  Glory ;  to  whom  we  bind  ourfelves  in 
an  Everlafting  Covenant  never  to  be  broken. 

We  likewife  give  up  ourfelves  one  unto  another 
in  the  Lord,  refolving  by  his  help  to  cleave  to  each 
other,  as  fellow  members  of  one  Body  in  brotherly 
Love  and  holy  Watchfulnefs  over  one  another,  for 
mutual  Edification,  and  to  Submit  ourfelves  to  all 
the  Holy  adminiftrations  appointed  by  him  who  is 
the  head  of  his  Church,  difpenfed  according  to  the 
Rules  of  the  Gofple,  and  to  give  our  conftant  attend- 
ance on  all  the  publick  ordinances  of  Chrift's  Infti- 
tution,  walking  orderly  as  becometh  Saints. 

We  do  alfo  acknowledge  our  Pofterity  to  be  in- 
cluded with  us  in  the  Gofple  Covenant,  and  blefsing 
God  for  fo  rich  a  favour,  do  promife  to  bring  them 
up  in  the  nurture  and  admonition  of  y^  Lord,  w*^ 
greateft  care. 

Further  we  promife  to  be  carefull  to  y®  uttermoil 
to  procure  the  Settlement  and  continuance  among 
us  of  all  y*"  offices  and  officers  appointed  by  Chrift, 
the  chief  Shepherd,  for  the  edification  of  his  church 
and  accordingly  to  do  our  duty  faithfully  for  their 
maintenance  and  encouragement,  and  to  carry  it 
towards  them  as  becomes  us. 

Finally,  we  do  acknowledge,  and  promife  to  pre- 
ferve  communion  with  the  faithfull  Churches  of 
Chrift,  for  the  giving  and  receiving  mutuall  Coun- 
fell  and  afsiftance,  in  all  cafes  wherein  it  fhall  be 
needfull. 

Now  the  Good  Lord  be  mercifull  unto  us,  and  as  he 

236 


The  First  Parish  of  Weston 

hath  put  it  into  our  hearts  thus  to  devote  ourfelves 
to  him,  Let  him  pity  and  pardon  our  frailties, 
humble  us  out  of  all  carnall  confidence,  and  keep  it 
forevermore  upon  our  hearts  to  be  faithfull  to  himfelf 
and  one  to  another,  for  his  Praife,  and  our  Eternall 
Comfort,  for  Chrift  Jefus  fake,  to  whom  be  Glory 
for  ever  &  ever.  Amen. 

Covenant  Adopted  1720. 

A  Form  of  y*"  Covenant  assent"^,  to  by  y^  young 
people — March  12,  1720-21. 

You  do  thankfully  acknowl:  y^  Divine  goodness  to- 
wards you,  that  you  have  bin  by  y^  act  of  Your 
Parents  dedicat'^.  to  God  and  h.  had  y^  Seal  of 
his  Coven^  put  upon  you  in  your  Baptism  &  by 
their  pious  care  Educated  in  y^  C^.  Religion,  do 
now  willingly  Ratify  their  Act,  and  Solemnly  chuse 
y^  Lord — (Father,  Son  &  H.  Ghost,  into  y^  pro- 
fession of  whose  name  you  h:  bin  Baptis"^.)  for  your 
God  &  portion. 

And  professing  a  serious  belief  of  y^  S:  Script'^^  as  y* 
word  of  God  you  resolve  by  his  grace  to  take  them 
for  y^  Rule  of  y^  Lives. 

to  guide  &  govern  both  y^  Faith  &  practice,  re- 
nouncing all  y'  you  know  to  be  contrary  to  his 
revealed  will. 

You  depend  upon  y^  L^.  J.  Christ  y*  Mediaf  of  y*" 
Covenant  for  Right^^  &  Strength — that  you  may 
be  pardoned  &  accepted  with  God,  and  may  be 
enabled  to  walk  in  Sincere  obedience  before  him. 

You  do  also  Subject  y""  selves  to  y^  Governm\  of 
Christ  in  his  Church,  and  to  y^  regul^  Adminis- 
trate, of  it  in  ihis  Chh  while  his  providence  shall 
continue  you  here. 

237 


The  First  Parish  of  Weston 


Modification  of  Form  of  Admission  1741. 

Weston   June  29,  1741. — At  a  Meeting   of  y* 
Brethren  of  the  Church,  appointed  for  that  Pur- 
pose,— 
Discourse  was  had  about  y^  manner  of  Admission 

of  Persons  into  Communion — 
Voted,  Whereas  Some  serious  Persons  may  have 
Scruples  in  their  minds  about  Making  a  Relation 
of  their  Experiences  or  Convict°^  in  order  to  their 
being  receiv'd  into  Church-Fellowship  as  think- 
ing they  are  not  obliged  thereto  by  y^  Gospel, — 
That  it  shall  not  be  Impos'd  upon  them  as  a  neces- 
sary Term  of  Communion,  But  that  if  they  are  of 
orderly,  good  lives,  and  give  Satisfaction  to  y^ 
Minister  of  their  Knowledge  in  the  Christian  Re- 
ligion, and  understandingly  make  that  Profession 
of  Faith,  (publickly)  which  is  printed  at  y^  end 
of  M' :  William's  Book,  (entitP.  l^rue  Wisdom  / 
most  exceW.  Good,  to  he  earnestly  Sought)  &c, — it 
shall  be  satisfactory  to  y^  Church — . 

Note. — A  somewhat  extended  search  in  the  great  libraries  has  failed  to  reveal 
a  copy  of  this  book,  and  the  Profession  of  Faith  printed  at  the  end.  But  as  no 
change  in  the  latter  is  mentioned  during  the  ministry  of  the  Rev.  Sami.  Wood- 
ward, 1751-1782,  it  is  very  likely  that  the  Profession  of  Faith  adopted  in 
1 741  was  the  same  as  that  written  on  the  inside  cover  of  a  Bible  used  by  Rev. 
Mr.  Woodward,  and  in  his  handwriting.     This  Profession  follows. 


Covenants    Used    by    Reverend    Samuel   Wood- 
ward 1751  to  1782. 

Note. — The  following  Covenants  were  written  inside  the  cover  of  a  Bible  be- 
longing to  the  Rev.  Samuel  Woodward.  They  bear  marks  of  long  usage,  and 
were  probably  used  throughout  his  ministry,  1751  -  1782.  The  Bible  was 
printed  in  1736  ;  but  Mr,  Woodward  put  the  date  1754  to  some  notes  within 
it.     The  words  in  brackets  have  been  added  by  the  editor  to  supply  missing  parts. 

238 


The  First  Parish  of  Weston 

The  Cov""  for  Comunicants. 

Professing  [a  serious  and  hearty  belief  in  the]  S^ 
[you]  do  now  in  an  Ev.  Cov\  give  up  y""  self  [to 
God  in  J.  C]  You  do  humbly  &  penitently  ask  of 
God  the  Pardon  of  all  y""  Si?i  thro'  y^  Blood  of  C— 
and  with  all  y''  heart  you  desire  to  accept  of  J.  C.  as 
y"*  Redeemer  and  only  Saviour  as  he  is  offered  to 
poor  Sinners  in  the  Gospel — You  do  also  promise 
Solemnly  before  God,  Holy  Angels,  and  the  Pres- 
ence of  y^  Assembly ;  that  by  the  help  of  y^  Holy  Sp. 
denying  ungodliness  and  all  Oly  Lusts  you  will  En- 
deav''  to  live  soberly,  righteously  &  God  [ly?]  in 
this  Present  O  and  that  you  will  be  working  out  y*" 
own  Salvation  with  fear  and  trembling  that  you  will 
forsake  y*^  vanities  of  y^  Evil  O  and  approve  y""  s:  a 
true  disciple  of  C  by  y"'  good  carriage  both  toward 
God  &  man. 

You  do  also  Submit  and  Subject  y*"  s  to  the  Gov' 
of  C  in  his  Chh,  and  to  the  Laws  of  His  kingdom 
and  Discipline  regularly  administered  in  this  Chh. 
And  particularly  you  promise  So  long  as  God  Sh^ 
continue  you  among  us  to  walk  in  regular  Com- 
union  with  y^  Chh.  in  this  Place,  together  with 
this  People  to  attend  on  all  the  holy  Institutions  and 
ordinances  of  his  house  &  to  carry  it  here  according 
to  the  [rules  of  the]  Gospel  and  in  all  things  agree- 
able to  what  you  know  or  shall  know  to  be  your  duty. 

DO    YOU    THUS    PROMISE? 

I  then  in  the  name  of  Jesus  C.  declare  you  to  be 
a  member  in  full  Comunion  with  y^  Church.  And 
in  the  name  of  the  Chh.  I  promise  that  by  the  help 
of  y^  same  spirit  we  will  carry  it  toward  you  as  tow- 
ard members  of  the  same  body  with  ourselves. 

239 


The  First  Parish  of  Weston 

Watching  over  you  for  your  good  with  a  spirit  of 
meekness  love  and  tenderness  earnestly  praying  that 
God  may  take  dehght  in  and  dwell  among  us  and 
that  by  us  his  kingdom  may  be  advanced. 

The  Cov*^  for  non  Communicants. 

You  do  thankfully  ack.  the  Div:  Goodness  [to] 
ward  you,  that  you  h.  b.  by  the  act  of  y""  Parents 
given  up  to  God  in  y^  infancy,  &  h.  had  the  Seal  of 
the  Cov.'  put  upon  you  in  your  Bap[tism]. 

And  having  by  y''  Care  b.  educated  &  instructed 
in  the  Xian  Rlgn  do  now  willingly  ratify  y''  act,  & 
y^  day  avouch  the  Lord  to  be  your  God. 

And  in  a  very  Serious  and  Solemn  manner  do 
choose  the  Lord  Jehovah  Father,  Son  &  holy  Ghost 
into  the  Profession  of  whose  name  you  h.  b.  baptised 
for  y'  God  &  Portion,  and  do  dedicate  and  devote 
your  s:  to  the  Service,  Gl:  &  Enjoym^  of  y'  Creator, 
Redeemer  and  Sanctifier. 

And  professing  a  Serious  Belief  of  the  Holy  S^ 
as  the  word  of  God  you  do  resolve  by  his  Gr.  to 
take  them  for  the  Rule  of  y''  Life  to  guide  and  gov- 
ern both  your  F:  and  practice,  renouncing  all  you 
know  or  shall  kn.  to  be  contrary  to  his  revealed 
will. 

You  do  also  particularly  promise  that  you  will  be 
prayerfull  and  diligent  to  obtain  further  Preparations 
of  the  Sanctuary  that  may  encourage  y""  approach 
unto  God  in  all  holy  ordinances. 

And  being  Sensible  and  acknowledging  y""  own 
unworthiness  to  be  in  Cov'  with  God,  and  Utter  in- 
ability to  keep  Cov^  with  him  by  any  Str.  of  your 
own,  you  depend  on  the  Lord  J.  C.  the  Mediator  of 
y^  Cov^  for  R.  &  Str.  that  you  may  be  pardoned  and 

240 


The  First  Parish  of  Weston 

accepted  of  God,  enabled  to  keep  Cov\  &  walk  in 
New  obedience  before  Him.  You  do  also  subject  y 
s:  to  the  Gov^  of  C  in  his  Chh.  and  to  the  reg^* 
adm:  of  it  in  y^  [Chh.]  while  his  Providence  shall 
continue  you  here. 

Profession  of  Faith. 

Note, — After  1 794,  there  is  no  mention  of  a  Profession  of  Faith  in  the  Church 
Books.  But  the  following  was  given  to  the  editor  in  June,  1856,  by  Dr.  Field 
in  response  to  a  call  for  a  copy  of  it.  It  is  based  on  that  used  during  the  ministry 
of  Rev.  Dr.  Woodward  and  presumably  used  during  that  of  Rev.  Dr.  Kendal, 

Possessing  a  serious  &  hearty  belief  in  the  Script- 
ures you  do  now  in  an  everlasting  covenant  give 
yourself  to  God  in  Jesus  Christ. 

You  humbly  and  penitentially  ask  of  God  the 
pardon  of  all  your  sins — through  Christ — and  with 
all  your  heart  you  desire  to  accept  of  him  your  re- 
deemer &  savior  as  he  is  offered  to  you  in  the 
Gospel. 

You  also  promise  before  God  &  in  the  presence 
of  this  assembly — that  by  the  help  of  the  holy  Spirit 
— denying  ungodliness — you  will  endeavor  to  live 
soberly,  righteously  and  piously,  in  the  present  world 
— working  out  your  own  salvation  with  fear  and 
trembling  &  forsaking  the  sinful  vanities  of  this  life 
and  approving  yourself  a  true  disciple  of  Jesus 
Christ  by  all  good  conduct  toward  God  and  man. 

You  do  also  submit  &  subject  yourself  to  the 
government  of  Christ  and  to  the  laws  of  his  kingdom 
and  discipline  as  regularly  administered  here.  And 
particularly,  you  do  promise  so  long  as  God  shall 
continue  you  among  us,  to  walk  in  regular  commun- 
ion with  the  church  of  Christ  in  this  place. 

Together  with  this  people  to  attend  on  all  the 
holy  institutions  &  ordinances  of  his  house  and  to 

241 


The  First  Parish  of  Weston 

conduct  here  according  to  the  rules  of  the  Gospel 
and  in  all  things  agreeable  to  what  you  know  or 
shall  know  to  be  your  duty. 

DO    YOU    THUS    PROMISE  '? 

I  then,  in  the  name  of  Jesus  Christ  declare  you 
to  be  a  member  in  full  communion  with  the  church 
of  Christ. 

And  in  the  name  of  the  church  I  promise,  that 
by  the  help  of  the  same  spirit  we  will  conduct  tow- 
ard you  as  toward  members  of  the  same  body  with 
ourselves. 

Watching  over  you  for  your  Good  with  a  spirit 
of  meekness,  love  &  tenderness  earnestly  praying 
that  God  may  take  delight  in  and  dwell  among  us 
and  that  by  us  his  kingdom  may  be  advanced. 

The  Covenant  and  Declaration  of  Faith  of  the 
First  Congregational  (Unitarian)  Church 
IN  Weston,  Massachusetts.  Unanimously 
adopted  June  30,   1867. 

The  following  Statement  of  Faith,  the  original 
of  which  was  prepared  for  the  Channing  church 
in  Newton,  has  been  adopted,  in  substance,  by  a 
number  of  churches  in  Massachusetts,  and  is  now 
reprinted  at  the  request  of  several  clergymen  and 
laymen  of  our  denomination.  Of  course  it  is  not 
intended  as  a  creed  in  the  sense  in  which  that  word 
is  usually  employed.  Even  in  the  churches  where 
it  has  been  adopted  its  acceptance  is  not  made  a 
condition  of  church-membership  or  of  Christian  fel- 
lowship. It  is  simply  given  for  the  convenience  of 
many  in  our  own  connection  who  desire  some  brief 

242 


The  First  Parish  of  Weston 

outline  of  our  faith  which  they  may  keep  at  hand, 
and  to  whom  this  statement  may  prove  acceptable. 

STATEMENT    OF    CHRISTIAN    FAITH. 

We  believe  that  the  Scriptures  of  the  Old  and 
New  Testament  contain  a  Revelation  of  the  will 
of  God  to  man,  which  is  in  complete  accordance 
with  Reason,  and  which  we  accept  as  our  guide  in 
faith  and  practice.  We  believe  in  the  Sufficiency 
of  the  Scriptures,  and  the  Right  of  Private  Judg- 
ment ;  that  in  no  human  tradition,  articles,  or  creed, 
but  in  the  Bible  only,  is  the  religion  of  Protestants ; 
"so  that  whatsoever  is  not  read  therein,  nor  may 
be  proved  thereby,  is  not  to  be  required  of  any 
man  that  it  should  be  believed  as  an  article  of  the 
faith,  or  be  thought  requisite  or  necessary  to  salva- 
tion." 

We  believe,  with  the  primitive  Christians,  in  the 
Father,  and  in  the  Son,  and  in  the  Holy  Spirit. 

We  believe  in  God,  the  Father  Almighty,  Cre- 
ator of  heaven  and  earth,  the  Absolute,  Supreme,  In- 
comprehensible Being,  who  alone  is  Self-Existent, 
Everlasting,  Omnipresent,  Omnipotent,  Omniscient, 
Unchangeable,  Invisible,  and  Infinitely  Holy,  Just, 
and  Good.  We  believe  in  the  real  and  essential 
Unity  of  God  ;  that  the  oneness  of  his  personality  is 
undivided ;  that  God  is  a  Spirit,  whom  both  Nature 
and  Scripture  reveal  to  us  as  not  plural,  but  strictly 
One.  We  believe,  that,  as  the  One  God  and  Father 
of  all.  He  only  is  entitled  to  supreme  worship ;  and 
that  the  true  worshippers  should  worship  the  Father 
in  spirit  and  in  truth.  We  believe  in  the  Paternal 
Providence  of  the  Deity ;  that  He  is  not  only  our 
Sovereign,  but  our  Heavenly  Father ;  that  his  justice 

243 


The  First  Parish  of  Weston 

is  in  perfect  harmony  with  his  mercy ;  that,  in  his 
essence,  God  is  Love. 

We  beUeve  in  Jesus  Christ,  the  Son  of  God, — 
the  brightness  of  his  glory,  the  express  image  of  his 
person,  the  incarnation  of  the  Divine  Word ;  the 
Mediator  between  God  and  man;  the  infalhble 
Teacher,  the  sufficient  Saviour,  the  ever-Hving  Head 
of  the  Church.  We  beUeve  that  he  came  out  from 
God,  and  that  in  him  it  pleased  the  Father  that  all 
fulness  should  dwell ;  that  all  power  was  given  him, 
and  all  things  put  under  him.  He  only  excepted  who 
did  put  all  things  under  him.  We  believe  that  in 
him,  the  Anointed  One,  the  Divine  Life  was  mani- 
fested for  the  redemption  of  the  world ;  that  he  was 
the  Wisdom  of  God  and  the  Power  of  God  to  re- 
generate the  human  race;  that  in  him  God  was 
manifest  in  the  flesh,  reconciling  the  world  by  his 
death,  and  saving  it  by  his  life.  We  believe  in  the 
miracles,  the  resurrection,  and  the  sinless  character 
of  the  Son  of  Man ;  that  all  prayer  should  be  offered 
to  the  Father  in  his  name  and  spirit ;  and  that  he  is 
worthy  of  honor,  love,  trust,  and  obedience,  as  the 
Author  and  Finisher  of  our  faith,  our  perfect  Ex- 
emplar, our  Master,  Redeemer,  and  Lord. — To  us, 
as  to  the  apostles,  there  is  but  One  God  the  Father, 
and  One  Lord  Jesus  Christ.  Our  fellowship  is  with 
the  Father  and  with  his  Son.  We  seek  that  life 
eternal,  which  is  to  know  Him,  the  only  true  God, 
and  Jesus  Christ  whom  He  has  sent ;  acknowledging 
that  every  tongue  should  confess  that  Jesus  Christ  is 
Lord,  to  the  glory  of  God  the  Father. 

We  believe  in  the  Holy  Spirit, — that  purifying 
and  quickening  Power  which  proceedeth  from  the 
Father,  and  has  no  personality  separate  from  him ; 

244 


The  First  Parish  of  Weston 

which  was  signally  poured  upon  the  early  disciples, 
and  which  God  is  ever  ready  to  give  to  them  that 
ask  it.  We  believe  in  the  reality  and  unspeakable 
importance  of  this  Divine  Presence  in  the  Soul ;  that 
God  himself  is  really  with  us,  renewing  our  hearts, 
illuminating  our  minds,  helping  our  infirmities, 
guiding  our  lives,  and  abiding  with  us  as  the 
Teacher,  the  Comforter,  and  the  Sanctifier.  We 
believe  in  the  direct  and  immediate  agency  of  the 
Spirit,  arousing  our  souls  to  a  consciousness  of  their 
deepest  wants,  and  drawing  us  to  the  Son,  till  Christ 
is  formed  within  us,  and  we  are  sanctified  and  justi- 
fied in  the  name  and  power  of  the  Lord  Jesus,  and 
by  the  Spirit  of  our  God. 

We  believe  in  Human  Depravity,  the  very  great 
and  general  wickedness  of  mankind,  and  the  aliena- 
tion of  men  from  God  through  ignorance  and  sin. 
We  believe  that  this  depravity  arises  from  the  abuse, 
perversion,  and  debasement  of  man's  moral  powers ; 
that  men  have  wandered  away,  and  become  cor- 
rupted by  voluntary  transgression,  for  which  they  are 
alone  responsible.  We  believe,  nevertheless,  that 
all  have  the  law  of  God  written  in  their  hearts,  and 
have  power  to  fulfil  it;  that  our  ability  is  equal  to 
our  duty ;  that  we  are  guilty,  not  on  account  of  our 
original  constitution,  but  only  on  account  of  our 
wrong  volitions  and  actions;  and  that  no  one  is 
compelled  by  the  necessity  of  his  nature  to  do  evil. 
We  believe  that  none  are  wholly  righteous,  or 
totally  depraved;  that  tendencies  to  sin  as  well  as 
to  goodness  may  be  transmitted ;  yet  that  all  men 
become  sinners  only  by  voluntarily  yielding  to  temp- 
tation, consciously  neglecting  duty,  and  freely  choos- 
ing   disobedience  •    that  all  therebv  are    estranged 

245 


The  First  Parish  of  Weston 

from  God,  and  in  a  state  of  condemnation,  and  need 
pardon  and  renewing  grace. 

We  believe  in  the  Atonement,  or  Reconciliation 
of  men  to  God ;  that  God  was  in  Christ,  reconcil- 
ing the  world  unto  himself;  that  Jesus  has  done  all 
that  was  necessary  to  provide  the  means  and  way  of 
our  salvation ;  and  that  he  has  suffered,  the  just  for 
the  unjust,  to  bring  us  to  God,  and  to  make  us  at 
one  with  our  Father  in  heaven.  We  believe  that 
Christ's  mission  originated  in  the  infinite  love  and 
mercy  of  the  Father,  who  therefore  needed  not  to  be 
reconciled  to  us,  but  we  to  Him.  We  consider  that 
our  Saviour's  sufferings  were  endured  to  deliver  us 
not  simply  from  punishment,  but  chiefly  from  sin; 
to  save  his  people  from  their  sins ;  to  take  away  the 
sin  of  the  world ; — that  he  died,  a  sacrifice  for  sin, 
for  the  life  of  the  world,  giving  himself  for  us  to 
liberate  us  from  the  power  of  evil,  and  redeem  us 
from  all  iniquity.  We  see,  in  the  agony  and  cruci- 
fixion of  the  spotless  Lamb  of  God,  a  most  striking 
exhibition  of  the  exceeding  sinfulness  of  sin,  Christ's 
love  for  man,  God's  compassion  for  the  guilty,  and 
his  readiness  to  forgive  the  returning  penitent.  The 
cross  appears  to  us  as  the  very  power  of  God  to 
cleanse  and  save  every  soul  that  believeth ;  by  the 
contemplation  of  it,  we  are  inspired  with  the  deep- 
est humility,  contrition,  and  gratitude ;  are  led  to  the 
renunciation  of  our  sins ;  and  we,  who  were  afar  off, 
are  brought  nigh  by  the  blood  of  Christ,  and  are 
thus  reconciled  to  God  by  the  death  of  his  Son. 

We  believe  in  the  indispensableness  of  Regenera- 
tion, Conversion,  newness  of  heart  and  life,  a  radi- 
cal change  of  the  motives  and  affections ;  a  putting- 
off  the  life  of  the  flesh,  and  a  putting-on  the  life  of 

246 


The  F2'rst  Parish  of  Weston 

the  spirit.  We  beUeve,  that,  unless  a  man  is  born 
again  from  the  natural  or  earthly  to  the  spiritual  or 
heavenly  state,  he  cannot  see  the  kingdom  of  God. 
And  we  believe  that  we  cannot  redeem  ourselves 
from  ourselves,  nor,  by  our  own  unaided  efforts, 
renew  our  inward  spiritual  being ;  but  that  this 
transformation  must  be  wrought  by  means  of  a  di- 
vine influence,  imparted  by  the  Holy  Spirit,  and  re- 
ceived into  our  souls.  And  we  believe  that  the  true 
spiritual  birth  will  be  followed  by  a  truly  spiritual 
life;  that  love  to  God  will  show  itself  in  love  to 
man;  that  those  who  are  Christ's  will  manifest  a 
Christ-like  walk  and  conversation.  We  hold  that 
faith  without  works  is  dead;  that  charity,  or  love, 
is  greater  than  either  faith  or  hope;  and  that,  if 
any  man  have  not  the  spirit  of  Christ,  he  is  none 
of  his. 

We  believe  in  the  Forgiveness  and  Remission  of 
Sins  through  the  forbearance  of  God ;  that  whoso 
confesseth  and  forsaketh  his  sins,  will  find  mercy; 
that,  if  we  confess  our  sins.  He  is  faithful  and  just  to 
forgive  us  our  sins ;  and  we  trust,  for  our  acceptance 
with  God,  not  in  any  good  works  which  we  have 
done,  but  in  his  literally  free  and  unpurchased 
grace,  made  known  in  the  Gospel  of  Jesus  Christ. 
We  believe  that  faith  and  not  opinions,  righteous- 
ness and  not  ceremonial,  character  and  not  creed,  are 
the  test  of  personal  Christianity ;  that  we  are  saved 
only  so  far  as  we  are  sanctified ;  and  that  there  is  no 
condemnation  to  those  who  are  delivered  from  the 
law  of  sin,  and  brought  into  inward  harmony  with 
the  Divine  will,  by  the  law  of  the  spirit  of  life  in 
Christ  Jesus. 

We  believe  in  the  Life  and  Immortality  which 
247 


The  First  Parish  of  Weston 

have  been  brought  to  life  through  the  Gospel.  We 
believe  in  the  reasonableness,  necessity,  and  certainty 
of  a  Future  Retribution;  that  the  rewards  of 
righteousness  and  the  punishments  of  transgression 
are  far  greater  than  can  be  conceived ;  that  God  is 
long-suffering,  patient,  forgiving,  but  will  by  no 
means  clear  the  guilty.  We  believe  that  they  only 
will  enter  heaven  who  have  within  them  the  king- 
dom of  heaven;  that  the  wicked  cannot  be  happy 
until  they  become  holy ;  that  they  must  experience 
suffering  proportioned  to  their  guilt,  while  the  good 
will  enjoy  happiness  corresponding  to  their  charac- 
ter. 

We  believe  in  the  Efficacy  of  Prayer,  the  duty 
of  secret  and  domestic  worship,  and  the  obligation 
of  parents  to  give  their  children  a  religious  educa- 
tion. We  believe  that  all  true  Christians  should  be- 
come members  of  the  visible  Church,  uphold  the 
institutions  and  observe  the  ordinances  of  religion, 
use  faithfully  all  means  which  will  promote  their 
spiritual  progress,  and  be  active  in  building  up 
God's  kingdom  in  the  world. 

We  believe  in  the  Brotherhood  of  Man  ;  that 
the  strong  should  bear  the  infirmities  of  the  weak ; 
that  Christians  should  labor  and  pray  for  the  removal 
of  all  injustice  and  oppression,  ignorance  and  super- 
stition, and  for  that  consummation  when  the  Gospel 
of  Christ  shall  be  diffused  in  all  the  world,  and  the 
kingdom  of  God  shall  come,  and  his  will  be  done 
on  earth  as  it  is  in  heaven. 

Finally,  we  believe  in  the  transcendent  worth  and 
importance  of  Religion  ;  that  its  claims  and  obliga- 
tions are  paramount,  not  only  during  temporary  ex- 
citements, but  at  all  times ;  and  that  religion  should 

248 


The  First  Parish  of  Weston 

not  be  separated  from  life,  nor  life  from  religion. 
We  believe  in  the  necessity  of  having  a  living  faith, 
and  an  experimental  knowledge  of  Christianity; 
that  every  one  should  deliberately  consecrate  him- 
self to  the  service  of  his  Maker,  become  a  new  creat- 
ure in  Christ  Jesus,  live  with  an  ever-wakeful  sense 
of  the  Divine  Presence,  and  have  the  eternal  life 
abiding  in  him.  We  believe  that  religion  consists, 
not  simply  in  saying,  knowing,  or  doing,  but  in  be- 
ing; that  Christianity  is  not  merely  a  profession, 
opinion,  or  deportment,  but  an  inward  and  outward 
life;  that  there  can  be  no  substitute  for  personal 
holiness,  a  religious  character,  and  a  godly  life ;  and, 
as  our  present  and  future  happiness  is  placed  in  our 
own  hands,  that  no  solicitude  can  be  too  deep,  and 
no  effort  too  earnest,  to  secure  the  soul's  redemption, 
sanctification,  and  eternal  welfare. 

Covenant    of    the    Church,  and    Form    of 
Admission. 

You  present  yourselves  here,  wishing  to  manifest 
your  faith  in  Jesus  Christ,  the  Son  of  God,  and  to 
unite  with  this  Christian  Church. 

You  believe  that  the  Scriptures  of  the  Old  and 
New  Testament  contain  a  revelation  of  the  will  of 
God,  and  of  what  we  are  to  believe  and  do  to  ob- 
tain remission  of  sins,  acceptance  with  God,  and 
eternal  salvation.  You  resolve  and  promise  by 
God's  grace  assisting  you,  to  search  and  conform  to 
this  revealed  Word  in  heart  and  life  as  the  rule  of 
your  faith  and  practice. 

You  promise  to  observe  the  ordinances  of  the 
Gospel  in  communion  with  this  Church  so  long  as 

249 


The  First  Parish  of  Weston 

God  shall  permit,   behaving  towards  your  fellow- 
members  according  to  Christian  precepts. 

Humbly  asking  of  God  the  forgiveness  of  all 
your  sins,  and  relying  on  the  assistance  of  his  Holy 
Spirit,  it  is  your  heart's  desire  and  earnest  purpose 
to  become  a  faithful  disciple  of  our  Lord  and  Sav- 
iour. 

DO    YOU    THUS    COVENANT    AND    PROMISE? 

We  then  receive  you  gladly  into  our  number. 
We  welcome  you  to  the  communion  of  Christian 
hearts.  We  earnestly  desire  to  sympathize  with 
you,  and  will  endeavor  to  watch  over  and  support 
you  in  the  trials  of  life  and  the  work  of  duty ;  and 
we  engage  to  unite  with  you  in  the  diligent  use  of 
Christian  ordinances,  and  to  yield  obedience  to  all 
truth  which  shall  be  made  known  to  us  by  his  spirit 
and  grace.  And  may  God  our  Father  grant  that 
this  union  formed  on  earth  may  be  continued  in 
heaven,  and  fit  us  for  the  fellowship  of  the  saints  in 
light.     Amen. 

Covenant  and  Declaration  of  Faith  Adopted 

February  24,    1884. 

At  a  meeting  of  the  church  of  the  First  Parish  of 
Weston,  February  24,  1884,  "the  Reverend  Charles 
F.  Russell  put  the  following  motion  [nothing  therein 
abolishing  the  form  of  admission  to  this  Church  as 
hitherto  practised,  which  form  still  stands  as  the 
form  of  admission  to  full  fellowship  for  all  such  per- 
sons as  desire  to  use  it]  : 

"  Moved,  that  the  persons  who  have  signed  their 
names  to  the  following  statement  are  thereby  ad- 

250 


The  First  Parish  of 'Weston 

mitted  to  full  fellowship  with  and  in  the  Church  of 
Christ  of  the  First  Parish  of  Weston,  Massachusetts. 

"  Statement :  In  the  love  of  truth  and  in  the 
spirit  of  Jesus  Christ  we  join  for  the  worship  of  God 
and  the  service  of  man." 

The  church  voted  by  written  ballots  in  favor 
of  the  motion. 


251 


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T/^e  Qheltenham  Press 

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